propertie of labour let vs annexe the qualitie of the matter wherein it is to be imployed which Paul hath in a like exhortation specified it must be some n Ephe 4.28 good thing That good thing so far as it concernes speciall callings conceiue to be both honestum and vtile an honest good thing a profitable good thing Honest it must bee that there bee no repugnancie betwixt the particular and generall calling that bindes to strictest obseruance of r Phil. 4.8 vertuous goodnesse As damnable as the most sluggish negligence is double diligence of many in euill toyling themselues euen to ſ Wisd 5.7 wearinesse in the wayes of wickednesse As how many callings are there as they are foolishly termed whose very matter subiect is sinfull Complexion-makers they say there are for deformed Strumpets that know how to varnish ouer with Vermilion the most wain-scot faces to fill vp the furrowes that wrinkled age hath drawne in their cheeks Cyprian de disc habit Virgin there be that haue learnd to make white haires blacke blacke white as if they meant to giue our Sauiour the lie and to prooue conclusions with the Almightie Many that busie their heads and beat their brains to deuise new-fangled and anticke fashions of apparell for braine-sicke Gallants Sufficeth it such to say they are painfull in their imployments So may a thiefe or Pirate say hee trauels and ventures farre for his purchase Truth is many a man takes more paines to goe to Hell then almost the holiest to goe to Heauen As it must bee honest so profitable also wherein our labour is bestowed profitable I meane to communitie that it may haue place here that Paul speakes The manifestation of the Spirit is giuen to euery one t 1. Cor. 12.7 to profit withall Not onely prophecie and tongues and gifts to teach are the operations of the Spirit But u Exod. 31.2 3 BEZALEELS and AHOLIABS skill to graue c. is the worke of Gods Spirit And therefore are gifts and faculties offices seuerally distributed in the body of Christ that by consideration of mutuall necessitie the members might haue the same care each for other and no man inclose his abilities to his proper vtilitie In which respect fault First our curious crafts our vaine vnnecessarie imployments in Minstrelsie and the like for Cui bono so I meane as to be made a trade for Christians to liue in Secondly but more our pernicious professions that find too much applause amongst voluptuous Sensualists Tertul. Cyprian de spectaculis as that of Pantomimes and Histrionicall Stage-players amongst others holden so accursed and damnable Our personall industrie Paul requires but in things that are good that is honest and apparently profitable to community So of the duetie the reasons follow First As we commaunded you Quest Had Paul authority to prescribe in matters of Ciuility Answ First There be that allot to the Ministery power to order things Ciuill and make euen Ministers Custodes vtriusque tabulae The difference betwixt Ciuill and Ecclesiasticall Magistrates they conceiue to stand not so much in the matter of the prescripts as in the ends of prescribing and manner of inferring As heeding Ciuill duties stands in force by Gods Law and tends to grace Christian profession so prescribes the Ecclesiasticall as meanes to support societies so the Ciuill Magistrate Neglect of such prescripts the Magistrate punisheth with the sword or some corporall mulct The Church onely with spirituall censures Secondly But what if we say It was done cessante Magistratu Truth is in Pauls time Princes were Heathenish perhaps also negligent in ordering affaires of Gouernment at least not taking into their care the Church of God Sure I am it is no arrogancie in a Minister to remember the people of duties of Ciuill honestie and to vrge vpon their consciences care of obedience to any Gods Commaundements And they that sleight such prescriptions though but of Ministers shall beare their sinne and make more heauie their owne iudgement The second reason is from ends and vses of such their industry First That they may walke honestly towards them without The word may be rendred seemely and according to good fashion Honestie in Scripture imports three things First Vertuous goodnesse Secondly Grauitie Thirdly Seemelinesse or decencie I am willing to follow the Authentique Translation and thinke without strayning the obseruation flowes hence That Industrie is no small part of honestie First vertuous goodnesse I am sure there is much in it it being the nurse of all vertuous affections Secondly the comelinesse of it such that it hath approbation from very aliens And not without cause said Salomons mother of the industrious woman x Prou. 31.31 Her workes praise her in the gates So that their error is palpable that haue pent vp all honestie within the limits of seuenth and eighth precept and thinke all honestie stands in chastitie and fidelitie so their bodies bee kept from adulterous vncleannesse and their care be to pay euery man his owne how euer dissolute their liues are otherwise the wrong is vnsufferable if they be censured of dishonesty These are I confesse some parts of honesty yet stands not all honesty in chastity and particular iustice In Pauls iudgement an Idler or busibody is no honest man no though his chastity and fidelity were as great as that of renowmed y Gen. 39. IOSEPH Yea there is honesty in hearing the Word of God and he is no honest man that doth not with z Luk. 8.15 an honest heart receiue it and bring forth fruit with patience What thinke you of Sodomites were they honest men Neuer saw the Sunne a people more conspurcate with lust and all abominable vncleannesse Yet by our Sauiours sentence Sodomites are more honest then such as despise Ministers in their Ministerie I am sure the a Mat. 10.14 15. state of the Sodomites shall be more tolerable in the day of Iudgement then the state of such honest men Secōdly How could I wish many religiously affected to the Word worship of God more carefull of this point of honesty that it neuer might be told in Gath There are amongst the most zealous Christians Idlers Busibodies inordinate walkers that eat not their owne bread How doe such blemish our holy profession an cause the way of God to bee blasphemed amongst aliens Remember that industrie is some part of honestie so iudged amongst aliens towards whom Paul aduiseth To walke in all good fashion and honest deportment Towards them without So calles hee all those not yet called into the Church of God And euen towards such aliens must Christians walke honestly and without offence precepts See Col. 4.5 1. Pet. 2.12 3.1 16. First to preuent their blasphemie of that great name that is called vpon vs. Occasioned by any our least exorbitancy Not left vnpunished in those that occasion it No not in b 2. Sam. 12.14 DAVID that man
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
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
Å¿ 1. Cor. 9.16 18 appearance of scandall require it in that case it becomes a dutie Or thus Precepts some are of strict Iustice some of Equity and Charitie To abstaine from recompence is no Precept in strict Iustice but yet is a Precept of Equitie and Charitie As to abstaine from this or that meate is no dutie in strict Iustice But in case t Rom. 14.15 our Brother bee offended Equitie and Charitie commands abstinence we else sinne u 1. Cor. 8.12 against Christ against the Brethren Such thinke this fact of Paul a dutie in Equitie and Charitie to which hee was bound in respect first of the Churches pouertie secondly of appearing scandall A second question fals in occasionally whether it be a dutie of a Minister binding him at all times in all places in euery estate of the Church to preach the Gospell freely so some haue concluded absurdly from this practice of the Apostle But First Why then prouides the Lord so liberally for Leuites maintenance Secondly and x 1. Cor. 9.5 13 14. why inferres PAVL thence our title to a salarie Thirdly With what Conscience takes CaePHAS and the Lords Brethren recompence from the Churches Fourthly How durst Paul presse it as matter of dutie vpon the Conscience of the instructed to y Gal. 6.6 make the instructer partaker of all his goods Fiftly And how professeth hee remission of his right if he had no title to exact it Sixtly Yea he declares it to be Christs Ordinance that they that preach the Gospell should liue of the Gospell Obiect Yet Christ commanded to giue z Mat. 10.8 freely because they had freely receiued Answ Limit it say some First to miraculous Cures Secondly Others to that time Thirdly Distinguish some will haue vs betwixt Doctrine and labour therein The Doctrine wee giue freely for labour require recompence Fourthly Our Sauiour orders the affection only prohibiting a mercenary affection and greedy appetite of gaine In the meane-time permitting to eate and drinke and take supply of necessities in places where they should preach vpon that ground The a Mat. 10.10 labourer is worthy of his byre As to Pauls example and reason built theron thus we answere In practices of Saints binding to imitation we must haue eye not only to their fact but to the circumstances of doing Circumstances often vary the case so farre that what is necessary for one in some case at some time on some occasion is not necessary nor perhaps lawfull to another circumstances being altred PAVL b Act. 16.3 circumcised TIMOTHY to auoyde scandall of Iewes yet could at no hand bee brought to circumcise TITVS so farre had circumstances varied the case there now appearing perill of c Gal. 2.3 4. betraying Euangelicall libertie In this point of maintenance other Churches hee professed d 2. Cor. 11.8 9 to haue spoyled of Corinthians refuseth stipend The summe is in case first Of scandall Secondly Of Churches pouertie Paul forbeares his right out of those cases vseth it In like case wee thinke our selues bound by Pauls example else free to take benefit of the Lords Ordinance Quest The third inquirie may it bee lawfull for Ministers to vse Manuell labour to vse Handi-crafts In no case said Messalian Heretikes Religious men may not labour with their hands For it is written e Mat. 6.25 Be not carefull for the bodie Answ First That Precept concernes people as well as Ministers Secondly Prohibits only distrustfull carking for things of this life without dependance on Gods prouidence or confidence in his promise Conferre 1. Timothy 5.8 Obiect Labour f Iohn 6.27 not for the meat that perisheth Answ That Precept also belongs equally to Seculars Secondly Must be vnderstood comparatiuely rather for the food that lasts to euerlasting life The summe is Pauls practice warrants it in like case though out of these cases First Distractions Secondly And such indecorum must bee carefully auoyded Quest Lastly it is questioned whether it bee a dutie of a Minister to labour with his hands Yes say some Pauls Example seemes binding his Precept specially g 2. Thess 13.10 Hee that will not labour may not eate Answ In casu it becomes a dutie simply or at all times no dutie rather sinfull First The charge is to h 1. Tim. 4.13 15. attend to reading and to bee in such things i 5.17 to labour in Word and Doctrine Secondly To free our selues from k 2. Tim. 2.4 distractions by secular imployments sith Apostles rid themselues of an Office more coniunct with the Ministery that they might l Act. 6.2 4. giue themselues only to the Word and Prayer Thirdly And the Lords prouision for Leuites was so made that they might attend the Altar and wait continually on the Sanctuary In Pauls Example a wide disparitie appeares as First Hauing an extraordinarie Spirit to assist him for his Function Secondly Yeelding of right vpon speciall occasions as First To auoyde shew of Couetousnesse Secondly m 2. Thess 3.8 9. To ease the Church distressed Thirdly By example to winne authoritie to his Canon concerning labour Obiect To the reason from the Law of labour Answ It is confessed the Ministery is not exempted from labour But they are deceiued that thinke there is no labour but Manuall The minde hath his labour euen to defatigation not without commerce of the body And of this kind of labour would our Sauiour be vnderstood in that principle The Labourer is worthy of his hyre And labour said the Apostle in word and doctrine To shut vp these questions miserable is the state of that Church wherein Ministers are forced to handy-labour one of the two mee thinkes it argues either the extreme pouertie or the prophane vnthankefulnesse of the people VERS 10.11.12 Yee are witnesses and GOD also how holily and iustly and vnblameably we behaued our selues among you that beleeue As yee know how wee exhorted and comforted and charged euery of you as a Father doth his Children That yee would walke worthy of God who hath called you vnto his Kingdome and glory PRaecisio est as Rhetoricians call it q.d. to say in a word yee know how vnblameably we behaued our selues amongst you Withall conceiue the Apostle intimates another furtherance of the preuayling of his Ministerie his vnblameable life set out first by the parts secondly signes thereof approoued by appeale to the LORDS and the peoples testimonie Obser His practice should be our patterne whomsoeuer God hath honoured so farre as to assume him to minister before him yea of all those ouer whom Gods Name is called the dutie is to depart from iniquitie Testimonies are infinite Mat. 5.14 15 16. 2. Pet. 1.10 Philip. 3.15 1. Pet. 2. 3. tot view these few cited in the Margine Reasons whereby it is pressed manifold First it brings glory to God Secondly Comfort to our Soules Thirdly Benefit euen to Aliens As the neglect drawes First Blasphemie on the Name of
haue erst named honoris causa and cannot sine planctu remember Onely so much as circumstances may occasion further to notice I insist on Call to mind with me the commendation giuen by the Apostle to this people how hee professeth vndoubtfull perswasion of their election in regard of their rich measure of faith patience sanctitie become famous through the world exemplary to neighbour Churches and how to this people so euery way gracious beyond comparison he presseth necessitie of attending to prophecie the note thus kindly floweth What euer our measures of Grace may be how rich soeuer we be in faith and charitie our duetie still is to attend to preaching DAVID a man of Propheticall gifts and spirit ſ Psal 84.2 yet longs after Gods presence in the Tabernacle perswaded in all likely-hood that though the Lord might worke mightily in his heart by his priuate Meditations when not contempt but necessity detained him from the Congregation Yet that viua vox of the Prophets had in it aliquid latentis energiae MARIE long after her conuersion t Luk. 10.39 41. sits at our Sauiours feete to heare the gracious words proceeded from his mouth Where Martha her sister receiues her checke for not attending this vnum necessarium Take view of the vses it hath to men most inlightened and sanctified it will appeare without controuersie First Consider that howsoeuer in our first conuersion corruption of nature receiues the death-wound by this sword of the Spirit yet still remaines there aliquid amputandum something to be cut off and mortified We erre saith Bernard Bernard super Cantic ser 58. how much soeuer wee haue profited in mortification if we thinke our sinnes quite dead and not rather suppressed Velis nolis habitabit intra fines tuos Iebusaeus subiugari potest sed non exterminari The Apostle complaines him heauily of u Rom. 7.20 sinne dwelling in him euer fighting sometimes preuailing against grace And though it be true our priuate helpes of Fasting Prayer Diuine Meditation c. are of some force to abate the furie of Concupiscence yet in mortifying corruption this liuely x Heb. 4.12 two-edged sword of the Spirit the Word of God in the mouthes of his Ministers hath the preeminence of efficacie Secondly Euen to discouery of sinnes after greatest renouation it hath also necessary vse The y Iere. 17.9 heart of man is deceitfull aboue all things who can know it There are secret corners therein many wherein wickednesse lies lurking z Psal 19.12 Who can tell how oft he offendeth Oh clense mee saith DAVID from my secret from my vnknowne sinnes If this were true of Dauid a man of so excellent spirit such a diligent examiner of his heart vpon his bed who of vs may say hee sees euery corrupt propension of his heart and needs not daily profit in knowledge and discouery of his corruptions wherto though priuate looking into the a Iam. 1.25 perfect law of libertie be much auaileable yet the liuely b 1. Cor. 14.25 discouerer is Prophecie that is it that vnbowels corruption and best displayes the hidden nakednesse of the old Adam Thirdly How many are the errors and steppings aside of the most sanctified by actuall sinnes In c Iames 3.2 many things wee sinne all Fac vt non corruerim said HIEROME Hieron Certè offendi non in vno sed in pluribus God hath indeed sanctified afflictions to this end to reduce vs from our wanderings and hath giuen vs euery one into our bosomes Conscience to bee a remembrancer of our doings amisse yet neither crosses nor conscience haue power comparable with preaching to procure our reuocation So many vses hath it to Gods children in respect of the remanents of corruption See if not as many for behoofe of grace receiued As first for establishment and confirmation of our gracious estate For alas whose heart doth not tell him his owne infirmities Whose faith so constant as admits no wauering or resolutions so firme that sometime flagger not Or holy practice so stable that admits no interruption And though God hath bound himselfe by couenant to d 1. Cor. 1.8 to confirme vs blamelesse vnto the end And his free e Psal 51.12 Spirit be the principall stablisher of vs in grace yet his meane and instrument is this of Prophecie especially That was the reason Apostles where they had planted Churches returned in person f Act. 14.22 to confirme the Disciples hearts not resting contented to deale by letters Secondly Besides though the Spirit of sanctification cannot quite be extinguished in the hearts of Gods children yet may the liuelihood and vigour of his operations be abated The Apostle was perswaded of Hebrewes such things g Heb. 5.9 as accompanied saluation yet complaines of dulnesse growne vpon them in hearing And that Timothie to whom he giues so excellent commendation yet had neede of a remembrancer h 2. Tim. 1.6 to stirre vp his gift Reading hath his force this way yet the quickener indeed is the liuely voyce of a Preacher Thirdly Certaine abatements of the measures of Grace there are incident into the most sanctified abatements I meane of the very habite of Grace The Angell of Ephesus left his i Reuel 2 4. first loue we also admit our decaies and declinations For this end hath God ordayned the Ministery Not only for gathering of the Saints but for k Ephes 4.12 repare of those breaches tentation hath made vpon his Church Fourthly If these Reasons perswade not sufficiently necessitie of this Ordinance for the best and most sanctified yet I presume the Heresie of Perfectists is farre from vs. No man may say hee hath attayned perfection when so l Philip. 3.13 great an Apostle professedly disclaymes it In the easiest part of Christianitie that stands in knowledge and vnderstanding who dare clayme perfection when Dauid after so long daily studie of the Law of GOD professeth to m Psal 19.18 see wonders past his comprehension and Paul proclaymes of all men himselfe not excepted they know n 1. Cor. 13.9 but in part In matter of practice how farre shorter come wee when the most wee dare professe is that o Rom. 17.18 to will is present with vs. Fayne wee would trust p 1. Pet. 1.13 perfectly on the Grace of God but our incredulous hearts with-holden by Satan permit it not Fayne cast off the sinne q Heb. 12.1 that hangeth on fast and presseth downe sore that wee might runne with ioy the race that is set before vs but such a masse of coruption wee feele clogging vs that we can scarce hold on a Snayles pace to the Kingdome of Heauen So then whether we respect the sinne that dwels in vs or the Grace we haue receiued we see there is necessary continuall attendance to prophecie euen for the greatest amongst the Saints of God First for discouery of secret and vnknowne sinnes Secondly For increase of
vnto vs Whoso turneth his eare from hearing the Law r Pro. 28.9 euen his prayer shall be abominable Secondly let not that censure passed by our Sauiour vpon Contemners be forgotten equalling this sinne with the crying sinnes of Sodome and protesting that the damnation of Å¿ Matth. 10.15 Sodomites shall be more tolerable then that of desperate contemners Thirdly remember that sweet reason of Saint Iames exhorting to receiue the Word with meeknesse It is t Iam. 1.21 able he saith to saue your soules I adde more out of Paul it is u Rom. 10.14 necessarie to the sauing of your soules so necessarie that without it none are ordinarily saued VERS 21. Prooue all things hold fast that which is good THe former Precept inioyned diligence in hearing here are prescribed First discretion in iudging Secondly constancie in retayning what vpon triall shal be found currant Prooue all things The question here is whom this Prescript concernes Bellarm. de Laicis lib. 3. cap. 21. there be that limit it to Bishops and Pastors of the Church and such only as they shall for that purpose associate to themselues Wee may not thinke this Prescript extended to Laicks as if the Apostle would permit to euery Cobler triall and examination of his Pastors doctrine Truth is God hath not made the people Vmpires of our doctrine nor giuen them supreme arbitrement of our gifts or teaching their x Rom. 10.17 faith comes by hearing and what euer knowledge they haue they haue by the Ministerie It is their sawcie arrogancie that assume power determinatiue and take libertie in conuenticles of themselues to passe sentence definitiue of Truth or falsehood in their Pastors doctrine A course more Christian were in matters of doubt to craue cleerer euidence of the Minister at least to aduise with other more iudicious of that calling that still y 1. Cor. 14.32 the spirits of Prophets might be subiect to Prophets Howbeit they incroach too farre vpon the peoples libertie that denie them all power of examination which circumstances of this Text and other passages of Scripture cleerly affoord them For first to whom belong those other Prescripts of praying and praising God of attending to prophecie belong not these to the people how then may wee imagine this Prescript onely cut off from the rest and limited to Pastors of the Church Secondly speaks Iohn to Pastors only when he commands to z 1. Ioh 4.1 trie the Spirits whether they be of God Thirdly the Nobles of Beraea are a Act. 17.11 commended for this prudence Fourthly Paul prayeth for this grace amongst others to the people that they may be b Phil. â— 9 10. able to discerne the things that differ Vainely is the abilitie desired if there be no libertie permitted to vse it Thinke it therefore spoken to you also the people of God and thence learne Vnto diligence in hearing to adde prudence in discerning so Iohn also aduised not to beleeue euery spirit c 1. Ioh. 4.1 but to trie the spirits if they be of God wherefore to Iewes the Lord prescribed d Deut. 13.2 3.18.2 22. rules to iudge Prophets by and caused his Word to be written to be the Canon and measure of all that vnder pretence of truth is deliuered to the Church of God Necessitie of the duetie Scriptures presse by Reasons First shewing vs the common lot of the Church to be e 2. Pet. 2.1 1. Ioh. 4.1 pestered with false teachers By Ieremie the Lord complaynes him of false prophets f Jer. 23.16 that published the visions of their owne braine by Micah of some g Mic. 2.11 walking in the spirit but lying falsly PAVL of false apostles deceitfull workers transforming themselues into the Apostles of Christ Saint Iohn of Antichrists many pettie Antichrists euen then gone out into the world In after-times flowed into the Church a streame of Heretiques All Ages groned vnder the burthen of them till at length rose vp that grand Antichrist framing vs a faith made vp of nothing but fragments and scraps of ancient Heresies And haue not our owne eyes seene sprung vp peruerse men teaching peruerse things I would I might not say peruerting the faith of some through want of prudence here prescribed and skill to trie the Spirits Saint Paul giues reason of that prouident whether appointment or permission of God that the approued amongst vs may be knowne Saint Austin obserued another benefit hence ensuing August de Genesi cont Manich would God it had place amongst vs Vt cum insultant nobis interrogant nos ea quae nescimus vel sic excutiamus pigritiam diuinas Scripturas nosse cupiamus how-euer this prudence it should force vpon vs to consider our steps and not as the Foole in SALOMON to giue credence to euery thing published vnder the name of Truth Secondly Euen the most holy and most vpright in heart are but in part enlightned that though it may be supposed they would not wittingly misse-leade vs yet through remaynes of ignorance the mother of errour they may taint our iudgements and h 2. Cor. 11.3 corrupt our minds from the simplicitie of the Gospell Prophets and Apostles onely excepted there scarce euer was Teacher in the Church so venerable for learning or sanctitie but had his errours as naeues obserued in him Saint Augustine reckoned the most iudicious amongst the Ancients hath his errours obserued both in iudgement and practice his mistake it was that Christ pressing necessitie of eating his flesh and drinking his bloud intended the Sacramentall eating thence grew his errour of Infants admittance to the Sacrament of the Supper and how deuoutly prayed he for his Mother Monica deceased Cyprian a blessed Martyr yet held a nullitie of Heretiques baptisme maintayned stifly rebaptization Saint Hieromes learning who reades him but admires yet how contemptuously speakes hee of the Marriage bed how dotes he on the merit of Virginitie To say in a word Saint Augustine freely confesseth his errours and frailtie his second thoughts wiser vttered his retractations his conscience of weaknesse permitteth to his Reader libertie of iudgement It will euer be true i Rom. 3.4 Euery man is a Lyer Euer the priuiledge of Apostles and Prophets to be guided by an infallible and vnerring Spirit Let no mans learning or sanctitie so farre forestall vs as without tryall to admit whatsoeuer he speaks therefore because he speaks it Thirdly It is a rule in the Apostle Our Faith may not rest on men but on the Lords authoritie the prime obiect of Faith is Veritas prima and whoso hath no other ground to rest on in beleeuing saue the authoritie of men hath no faith but meerely humane We haue heard the duetie and necessitie of it the limits and cautions in performance are these First that principles must rather be maintayned then examined or disputed there are truthes cleere and euident by their owne light of which it were madnesse to
make inquirie Qui credente mundo ipse non credit Augustin de Ciuitat Dei magnum est ipse prodigium In Gods Church gathered by the doctrine of the Scriptures to examine whether Scriptures be the Word of God what were it but to question principles and to make our selues prodigious in absurditie And when we feele sensibly the effects of sinne originall who but a Monster as Pelagius would question Natures deprauation Secondly presume not to search beyond reuelations Pauls rule is k Rom. 12.4 to be wise to sobrietie MOSES conclusion l Deut. 29.29 that only things reueiled belong to vs that made PAVL m Rom. 11.33 admire what he was not able to comprehend whose prudent humilitie if it were entertayned would put end to most Arminian and Vorstian conceits These and like cautions obserued the people are permitted yea inioyned to examine what is doctrinally propounded to them Vse 1 So that they of Rome apparently vsurpe authoritie more then the Lord euer granted to any Church ordinarie requiring of the people caecam fidem and after determination of the Church once passed definitiuely allowing no examination of whatsoeuer they propound to be beleeued or obeyed wherein see if they arrogate not more then euer did Apostles or Prophets yea or the n Ioh. 5.39 Arch-Shepherd of our soules ISAY calls the people o Isai 8.20 to the Law and Testimonie Saint Peter commends their prudent p 2. Pet. 1.19 attendance to the word of Prophets our Sauiour permits himselfe and his doctrine q Ioh. 5.39 to tryall by Scriptures This is the prerogatiue of the Church of Rome only as was that of Pythagoras to be beleeued vpon their bare word Dixit Ecclesia and there must all inquiries of Gods people rest A man would wonder else to see so many prodigies of Errour goe currant amongst the people so vtterly against Scripture and common sense They are wise in their generation forestalling the minds of the people with that preiudice it is vnlawfull to dispute the determinate conclusions of the Church Laying that also for a ground that they are the only true Church of God vpon earth what maruell if incestuous Marriages murther of Princes or if there be any other Monster of opinion or practice contrarie to wholesome doctrine which is according to Godlinesse passe currant with the people in esteeme legitimate No lesse defectiue in this dutie are our credulous multitude Vse 2 hand ouer head admitting whateuer by their teachers is propounded vnto them forsooth their guides shall answere for them if haply they misse-leade them But haue they not heard Ezechiels proclamation the bloud of them that perish by default of the Watchman God shall require at his hands r Ezech. 3.18 yet die the people in their sinnes and that of our Sauiour When the blinde leades the blinde blinde Pastor blinde People not ſ Matt. 15.14 the Guide only but the people fall into the pit Another sort there are And they ouercarried with reuerence Vse 3 of some mens persons and gifts in matters of Faith and iustest scruples of conscience content themselues with naked iudgement of them whose persons they haue in admiration a Rule currant they thinke it for iudgement and conscience that thus thinks such a reuerend Minister thus therefore they beleeue and practice In matter of ceremonie I am sure the bare opinion of some Ministers to whom our irregulars haue inclosed sinceritie out-faceth Authoritie and beares downe Reason without reason afore it Alas that reasonable men should be so vnreasonable and pretended conscience so blinde as to warrant it selfe vpon the erroneous iudgement of men and that Sic dicit homo should sway vs in these things without or against Sic dicit Dominus Our wisedome it shall be to make vse of the libertie God hath giuen vs that we erre not by too much credulitie nor reiect Truth through ouer-much preiudice and stiffenesse in opinion The rule of triall demanded Papists assigne vs the Churches determinations But First if they also be subiect to trialls as we see by our t Matth. 5.27 15.4 5. Sauiours practice how may we thinke them the rule and measure of Truth Regula is not regulatum Secondly if Councells be not priuiledged from possible errours and haue erred de facto as Diuines haue fully euidenced how may wee thinke their sentence authentique and so selfe-credible as thither vltimately to resolue our faith What then may more safely be made our rule then that which Peter calls the u 2. Pet. 1.19 most sure word of Prophets so was x Iob. 5.39 Christs Precept so y Act. 17.11 Beraeans practice so Constantine at the Councell of Nice will haue all other preiudices and authorities set apart and calls for that Codex Dei to be the vmpire of all their controuersies I enter not the question who shall be the Interpreter The Scripture I know as it came not from a priuate spirit so is z 2. Pet. 1.20 21 not of any priuate interpretation It selfe is Text and Glosse in matters necessarie opening it owne obscurities These few rules only collected thence I commend to GODS people to guide their examinations First Gods ayme in our saluation is the a Ephes 1.12 glorie of his rich Grace the b Rom. 3.27 abasing of mans pride In the course of saluation what doctrine crosseth those ends doubtlesse is not of God Secondly Euangelicall Truths tend all to settle conscience in c Rom. 5.1 solid peace through assurance of Gods loue suspect those doctrines as not Euangelicall that hold Conscience on the racke and prescribe not right meanes of peace with God Thirdly All heauenly doctrine both of Law and Gospell tends to mortification of euill Concupiscence teacheth d Tit. 2.12 to denie vngodlinesse and worldly lusts to walke soberly iustly godly in this present world Be iealous of all doctrines leading to carnall libertie they are not of God that are enemies to sanctitie Followes the next branch of dutie Hold fast that which is good The order of these prescripts deserues our notice affoording mee thinks kindly this Conclusion That prudent examination must order our resolutions neither may we euer peremptorily settle our resolutions before wee see our warrant whereon to resolue Paul hath like exhortation to the Romanes to cleaue to that which is good yet before aduiseth to e Rom. 12.2 9. prooue what the good and acceptable Will of the Lord is A point worthy our notice in this head-long and head-strong generation abounding with so many peremptory and pertinacious spirits pitching their resolutions without care of information and in matters most disputable impatient of dispute or contradiction I would haue them first consider of what spirit it sauours to be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 2. Pet. 2.10 selfe-willed It is Gods mercy to such men in weightiest matters to giue them sound Iudgement whither else might their stiffenesse carrie them
whose sole worke it is What is Paul what Apollos what the best gifted Minister but k 1. Cor. 3.5 A Minister by whom we haue beleeued and that as the Lord gaue to euery man The fault of Corinthians is noted in this kinde neglecting prayse of the Grace of God they fell to admire the gifts of their Teachers I would it were theirs onely and that our people had not persons of men in too much admiration so that the same Word of GOD vttered in like power and sinceritie of affection through preiudice seemes not the same in diuers mens mouthes But whiles wee stay thus on view and admiration of our Teachers gifts we detayne from God the glory of his rich Grace I say then as Peter to the men of Israel Why l Acts 3.12 locke yee so earnestly on vs as though by our owne power and holinesse wee haue made you whole the weapons of our warfare are mightie but m 2. Cor. 10.5 through God And this blessing it is only that makes the Gospell in our mouthes Gods power to our Saluation Secondly It instructs vs to the right course of profitable teaching and hearing To ioyne to our hearing and exhortation Prayer for Gods blessing First The complaint of Ministers is as was that of ESAY They n Esay 49.4 haue laboured in vaine and spent their strength See now successe or fruit of their labours in longest instance of preaching It may bee the reason stickes in the people God sometimes sends vs not so much to conuert as to harden In that case wee haue no cause of discouragement First God is glorified as well in the Iust hardening of Reprobates as in the Saluation of his Chosen Secondly And we are in both a o 2. Cor. 2.15 sweet sauour to God But take heed the fault sticke not in our selues that though perhaps wee haue beene instant in preaching yet our dissolutenesse hath beene too palpable in praying GODS blessing vpon our indeuours Secondly Amongst people also the course is vsuall to deriue the blame of their Non-proficiency from themselues to their Teacher Eyther hee is too profound or too plaine too cold or too hote too dissolute or too exact one way or other the fault must be the Ministers that the people are not bettered When as all this while the blame rests in themselues that they haue beene negligent in preparation forgetting to pray Gods blessing vpon their attention God will euer bee knowne to bee giuer of all Grace And hath therefore ordayned the vse of Prayer in his Church not as a meanes to informe him of our wants but as an acknowledgement and testification of that Principle of Saint IAMES p Iames 1.17 That euery good giuing and euery perfect gift comes downe from aboue descending from the Father of Lights To excite to this dutie let that be considered Gods Word hath euer his Worke. If it mollifie not it hardens if it conuert not it will one day confound The matter of Pauls Petition is First their Sanctification Secondly Their preseruation Both amplyfied by their extent both in the subiect and in time I pray God sanctifie you throughout The worke of Sanctification the Lord had graciously begunne in this people so much euinceth Pauls plentifull commendation giuen them for most parts of Sanctitie so that apparantly he beggeth of God what hee had exhorted vnto Their progresse and preseruation in the state of Grace Whence is the note Not beginnings only but increase and continuance in Sanctitie is the Worke of God He that beginnes the good worke the q Philip. 1.6 same perfects God is the Authour of all Grace it is he that calleth r 1. Pet. 5.10 makes perfect stablisheth strengthneth settleth vs. Whether meerely or mixtly is the question Pelagians anciently saw no necessitie of GODS gracious worke in vs. Sufficient they esteemed it for GOD to command and shew what is to be done that vouchsafed it rested in the power of mans Nature to doe what God prescribes To meere Nature they thought possible duties supernaturall as to vs in this state seeme Faith and Repentance Contra. Å¿ Iohn 6.44 No man can come to mee saith our Sauiour except my Father which sent mee draw him Christ chargeth on Nature not vnwillingnesse onely but impotencie to beleeue in him Paul not want only of knowledge but t 1. Cor. 2.14 disabilitie to know things of the Spirit of God In a word Is Nature strong enough Why then pray Saints ayde of Gods Grace Pray they necessarily assistance of Grace Nature then is insufficient There be that part stakes betwixt Grace and Nature Nature is weake and must bee assisted wounded but not to death As Christ of the Damosell so these of Nature u Mat. 9.24 Shee is not dead but sleepeth Excite Nature it workes with Grace to the first Conuersion perhaps without it to the increase of Sanctitie yet First saw the Lord in mans heart naturall no propension x Gen. 6.5 saue onely to euill Secondly Paul nothing but y Gal. 5.17 reluctation against Grace in men sanctified Thirdly Leaue holiest men to themselues as the Lord did z Chron. 32.31 Hezekiah c. What shew they but prophanenesse and vanitie Fourthly And said not Paul of himselfe now sanctified that a Rom. 7.18 in his flesh that is in that which remayned Naturall in him dwelt no good thing how then abilitie to cooperate with Grace It is true wee are Operis quodammodo socij per consensum audacti agimus but as instruments only in vertue of the principall Agent It is mans will that prosecutes his minde that vnderstands the things of the Spirit of God but the principle moouing both is supernaturall the abilitie to mooue to any thing pleasing God meerely from his Grace Pauls inference is b Philip. 2.12 13. With feare and trembling to Vse 1 worke out our Saluation sith will and worke beginnings increase continuance in Sanctitie are wholly and alone of God Presumptuous aboue measure is mans confidence in abilities receiued First aduenturing vpon the most dangerous occasions if not of Apostasie yet of declinings in holy practice the most leprous company is not feared for infection The c Deut. 7.3 4. neerest societie with Idolaters against which God especially giues vs caueat lest they withdraw vs from God how many dare venter vpon First Said Salomon in vaine Walke not in the way with Sinners Their attempt is to d Pro. 4.14 16. cause vs to fall Secondly Wee haue seene foule faultings of great Saints by that occasion That of e Nehem. 13.26 SALOMON whom may it not make tremble Thirdly And though wee haue promise to be preserued from euill yet is that protection f Psal 91.11 in vijs only not in praecipitijs Fourthly And if Nature of it selfe bee prone to euill how dare wee by occasion helpe forward that propension Secondly No lesse is their pride and tempting of God that
say though the Gospell be neuer preached vnto them Paul otherwise z Rom. 10.13 14. Therefore to them also must the Gospell be preached See also 1. Tim. 2. The same euidence the significations of GODS will and purpose two wayes hath God manifested to vs his purpose touching the saluation of his Church First by Promise Secondly by Precept His Promises signifie what he will doe His Precepts prescribe what we must doe that his promises may be to vs fulfilled To his Church hee promiseth to forgiue their sinnes withall giues vs command a Act. 3.19 to repent and beleeue that our sinnes may be done away when the time of refreshing shall come his promise is to saue his Children their duetie yet b Act. 2.40 to saue themselues from the vntoward generation I forbeare much proofe rather apply it to vse Reprouing not without indignation the profane opinion and practice of men that turne the grace of God into wantonnesse and in a desperate resolution vpon a mistaken ground neglect all holy meanes of furthering Gods gracious purposes to their execution If God will saue them he will saue them what needs such nicenesse in matter of obedience If he will sanctifie them hee will sanctifie them though meanes of sanctification be neglected How strange and profane is this abuse of the grace of God that what hee propounds to encourage vs to vse the meanes he hath sanctified we should so farre peruert as to make our chiefe excitement to contemne them How should it incourage vs to labour for the meat that perisheth not to know our labour shall not c 1. Cor. 15.58 be in vaine in the Lord How animate vs to d Heb. 12.1 runne with ioy the race that is set before vs because we run not on e 1. Cor. 9.26 vncertainties In things of this life nothing so much excites our industrie as assurance of good issue How falls it that in matters of saluation it should dull our indeuours We cannot passe doome on any during this life nor sentence the vilest miscreants as Reprobates howbeit of men thus reasoning we may safely say They haue yet no euidence of their election to Life Let Gods people all be admonished to beware how they admit thought of sundring what God would haue ioyned together Let this euer be noted one difference betwixt Faith and Presumption Faith hauing promise of a blessing vseth with precisest care meanes ordered to obtayne it Presumption so builds on the promise that it regards not meanes of accomplishment See Act. 27.25 31. The substance of the Consolation God will doe it that is will sanctifie you throughout and preserue you blamelesse in that gracious estate The Conclusion here affoorded vs is Whom God beginnes to sanctifie he continues to sanctifie and preserues euer in the state of sanctitie The collection say some is naught except wee limit it to the Elect. Belike then it is possible for Reprobates to be sanctified Let that Conclusion be examined First f Ephes 1.4 Sanctification we finde Scriptures to make as properly a fruit of election as saluation Secondly so to appropriate it to Gods Chosen that it is made the vndoubtfull g 2. Pet. 1.10 marke of election How is it signe of election if incident into a Reprobate Thirdly the Spirit of sanctification promised onely to the Elect the h Joh. 14.17 world cannot receiue him Fourthly the heauenly inheritance appropriated to Gods Chosen yet extended to i Act. 20.32 all that are sanctified Fiftly And I wonder by what meane is this blessing procured to Cast-awayes Not by their owne merit for who giues God first Neither may wee thinke the Lord so prodigall of this fauour as to cast it away on them whom hee hath cast from his Loue As for Christs merit and intercession by which alone it is purchased to the Elect therein hath the k 2. Ioh. 17.9 world no portion What place then for such limitation We resume the Conclusion propounded in largest sense and thus make good the truth of it l Phil. 1.6 He that beginnes the good worke will perfect it to the day of Iesus The Lord will m 1. Cor. 1.8 confirme you to be blamelesse in the day of the Lord Iesus Christ For our fuller comfort wee haue Gods promise his Faithfulnesse and Truth laid to pawne shall we doubt of his faithfulnesse What promise of GOD made to the Church seemed it neuer so n Rom. 4.17.18 improbable or impossible in the eye of Reason euer fayled of due accomplishment Obiect It is true may some say God is faithfull and true so we be not vnfaithfull Answ First Not only so saith the Apostle but God is true though o Rom. 3.4 euery man be in part vnfaithfull The vnfaithfulnesse of men doth not abrogate the Truth of God Secondly God promiseth not only the mayne blessings but the meane graces promiseth to inable vs to performe what he requires to be performed of vs hee commands to walke in his feare promiseth so p Ier. 32.40 to put his feare into our hearts that we shall not depart from him commands to pray and make knowne our wants vnto him promiseth to powre vpon vs q Zach. 12.10 the Spirit of grace and deprecation Commands to keepe his Commandements promiseth to r Ezech. 36.27 cause vs to walke in his Statutes So forcibly flowes our Consolation from the faithfulnesse of the Promiser See if from the fact of God mentioned by the Apostle it runnes not as fluent Hee calleth you therefore will doe it God calleth three wayes First Operando Secondly Loquendo Thirdly Spirando By his Workes his Word and his Spirit First by his works of Creation and Prouidence hee calls alowd to the sinnes of men that they should Å¿ Act. 17.27 28. seeke after and acknowledge that God that made the world and the fulnesse thereof for the vse of men that t Act. 14.15 16 17. giues raine and fruitfull seasons and filleth our hearts with ioy and gladnesse The issues and effect of this calling is only to depriue of excuse Secondly To this therefore hath hee added in his Church his Word and Ministerie thereof therein inuiting all that heare it to Repentance and Saluation withall shewing the way and meanes of reconciliation and peace with God But this also is often through mans hardnesse u Heb. 4.2 and infidelitie ineffectuall to saue Thirdly Therefore is the Spirit sent also together with the Word by secret motions and instincts exciting our hearts to accept so great saluation offered in the Gospel And of his calling are two degrees First Inuitement Secondly effectuall perswasion Inuitement hath place in many cast-awayes children of perdition haue their holy motions and heare that voyce behinde them x Isai 30.21 Here is the way walke yee in it Wretched caytiffes that quench Gods Spirit resist the Holy Ghost and smother violently the sweet motions and instincts wherwith he inspires
God and the Synagogue of Satan Christians and Antichristians friends and enemies of God and all goodnesse haue like friendly welcome to our familiaritie and equally partake all testimonies and significations of amitie First Haue we forgotten that God hath called vs out of the world to bee z Tit. 2.14 a peculiar people to himselfe Out of the world vnderstand not onely out of the a Gal. 1.4 state of the world and from the b Rom. 12.2 manners of the world but from the friendly society and familiar acquaintance of men of this world Secondly And can wee thinke it is for nothing we are so often commanded to beware their companie lest we bee corrupted with their manners Hee knowes not the corruption of his heart nor is acquainted with the measure of its naturall deprauation that sees not how easily any occasion entiseth to liking and practice of euill Thirdly What the Lord speakes to Ieremy should be in our measure performed of vs c Iere. 15.19 to discerne the precious frō the vile as to prosecute with honour and louingest respect such as feare God so to d Psal 15.4 contemne vile persons and to hold them despicable All the Brethren As his speciall kindnesse is limited to Brethren so to all Brethren it is extended So then Christian loue imbraceth all Gods children without partialitie In Colossians Paul commends it that as they had faith towards God so e Col. 1.4 loue to all Saints first so impartiall is Gods loue to his chosen whether Graecian or Barbarian bond or free f Colos 3.11 all are one in Christ Iesus Gods fauours for saluation are equally extended to all how-euer different amongst themselues by nation state sexe calling all equally chosen to saluation alike redeemed by the blood of Christ sanctified by his Spirit preserued and protected by his grace and prouidence Secondly the ground of loue is the same in all the Image of God the Loade-stone of gracious affections Cautions there are First the case may so fall that some testimonies of loue may be withdrawne from Gods children Th' Apostle that commends to vs loue of brotherly fellowship yet commaunds to g 2. Thes 3.6 withdraw from euery Brother that walkes inordinately that he may be ashamed and brought to repentance Secondly According to diuers measures of Grace so may the measures of loue and significations thereof be proportioned we reade of loue and h 1. Thes 5.13 singular loue and though Pauls i 2. Cor. 11.28 care was for all the Churches yet was his loue more k 2. Cor. 2.4 aboundant to that at Corinth Criminous therefore is partialitie in our affections owards the children of God It is that which in point of reuerence S. Iames so largely deales against and is as iustly taxable in the exercise of loue First one sort there are their loue and testimonies thereof is limited to men of place and outward eminence in the Church of God They must be men of their owne ranke that partake their companie to whom familiar greetings are vouchsafed the poorer sort though neuer so rich in faith are scarce deigned a kind looke or salutation are thought meet i Iob 30.1 mates for the dogs of our flocke I say as Paul k 1. Cor. 11.22 Despise yee the Church of God and shame them that haue not What is this but to adde affliction to them whom God hath wounded Another sort there are and their limit is to such as excell in vertue If any be eximious in the Church of God whose gifts haue made him venerable aboue the ordinarie to him run our affections in full streame If to any the Lord hath more sparely dispensed his Grace those we contemne as Nouices and weakelings Now harken my beloued Brethren hath not God made all of them members of Christs bodie sanctified and sealed them to the day of redemption 2. And said Paul Him l Rom. 14.1 that is weake in faith we must assume not contemne 3. The charge of Christ was for the least m Math. 18.6 of those little ones that beleeue in him 4. n Verse 10. Angels those glorious creatures scorne not their meanenesse but with a specialtie of care watch ouer them for their protection 5. Wee also had our beginnings and may remember the time when our gifts were clouded with infirmities 6. God is o Rom. 14.4 able to strengthen the weakest to make him not thine equall onely but thy superiour in Grace 7. As in the body naturall p 1. Cor. 12.22 the feeblest members are necessarie so the meanest in Christs body are some-way helpfull to the Church of God Be we exhorted without partialitie to entertaine Saints into our loue considering it is best euidence of our sinceritie in louing it is surest signe of true gracious loue whē it is thus impartiall to all the Brethren when wheresoeuer wee see Grace thither our affections are drawne With a kisse The ceremonie or rite to expresse loue thereof see what is abouesayd out of Iustine Martyr and Tertullian A ceremonie of ciuilitie it was in Easterne Countries traduced afterwards to be a rite something religious In prescripts of this nature this is that we must hold first they bind not simply to the particular but to the proportionall Secondly rather to the thing they signified then to the ceremonie A rule of some vse Example for vnderstanding like iniunctions in the word of God In Widowes to be chosen to seruice of the Church this qualification is required she must be one that had q 1. Tim. 5.10 washed Saints feet In case our Times had vse of such may we thinke the rule binds after the letter not for the rite but for the thing signified viz. kind entertainement of the Saints of God Our Sauiour by his precept and example commends to his Disciples r Iohn 13.14 15. washing each others feet Are we bound to the ceremonie Not at all but to the matter of the ceremonie humilitie and lowliest seruiceablenesse towards one another So that they are too blame that would tye vs to all ceremonious traditions of Apostles according to the letter allowing no Church libertie to swarue there-from be like then it is a duty still to gird with a Towell before the Sacrament and to wash feet of communicants for so did Christ ſ Iohn 13.4 5. practise and commaund And in our meetings ciuil and religious we must greet with a kisse of loue for so practised and t 1. Pet. 5.14 prescribed Apostles Of their iniunctions first some were of morall substantiall duties such bind all places Times Secondly Some of circūstancial rites as that of washing Saints feet greeting with a kisse c. These sorted by the Apostles to particular times and places are variable according to vse and discretion of the Church They bind not to the rite but to the proportionall or matter signified thereby A holy kisse The qualification of
glorie so farre as may stand with reputation saith the ambitious so farre as with peace and good will of Neighbours our popular men-pleasers are for the cause of their God Had the Lord Christ been so straitned in his bowels to vs-ward what had become of our poore soules hee had glorie and honour the same with his Father yet for our sakes emptied himselfe and became of no reputation humbled himselfe to death euen the death of the Crosse and stand we with him on termes of reputation I cannot wonder at our Nabal-like churlishnesse those thoughts and deeds of Belial towards our Brethren when with our God and Sauiour that i 1. Tim. 6.17 giues vs all things so liberally to enioy we deale thus niggardly he hath nothing of the soundnesse of loue towards God or Men that is thus illiberall and pinching in his affection Not the Gospell onely but our soules by an vsuall Metonymie our liues whether by paynes in preaching or by persecution the latter is resolued on by Interpreters May we not inferre it from Pauls practice as a duetie in a Minister to lay downe his life for the peoples sake the cause of truth requiring it I dare say Paul had no thought of his supererogating in this measure of Charitie but vnderstand this for the actuall performance is amongst the dueties that are dueties in casu not necessarily to be acted till the Lord call for life in way of Martyrdome yet euer must it be resolued on praeparatione animi And in case the cause of Truth and good of the Church call for it wee k 1. Ioh. 3.16 ought to lay downe our liues for the Brethren so much First Christs loue in dying for vs requires at our hands Secondly together with the good of the Church by first confirming weaklings secondly incouraging the timorous thirdly occasioning Aliens to enquire into the Doctrine whose sweetnesse is such whose diuine Authour so certainly knowne by the Teachers that life is not deare to procure it support and propagation First this measure of liberall resolution in loue towards Vse 1 God and his people let vs labour for First by this if by any meanes l Philip. 1.21 death becomes aduantage Euery child of God is a gayner by death most they that make a vertue of necessitie whom God honours with the Crowne of Martyrdome Secondly and if from any measure of loue to the Brethren we may conclude our m 1. Ioh. 3.14 translating from death to life most from this when life is not holden deare to purchase glorie to God good to his Church Secondly withall we must take notice of Gods tender Vse 2 respect to our weaknesse in these dayes of Peace and Libertie vouchsafed vs dispensing with vs for this hardship in Christianitie contented to trie vs with reproches only or such like flea-bitings of persecution wherein yet it were well if we bewrayed not too much delicacie Me thinks comparing our selues in these times with the Saints of God that haue gone before vs I cannot but as admire Gods power so maruellous in their weaknesse so wonder at our tendernesse readie to shrinke from holy practice and profession for reproches and a little losse of commoditie and ease Had wee liued in dayes of our Fathers when fire and fagot seemed an easie compendium of tortures what had become of vs Thus thinke God is mercifull to vs in thus tempering afflictions to our strength Withall by these light troubles takes tryall of our resolution and would perhaps prepare vs to greater tribulation The manner of Pauls inclination to these offices of loue remaynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would in that terme expresse that pleasance and contentment he found in the harshest dueties of loue towards this people And it must be obserued as a circumstance adding much grace to euery good performance when it is done with pleasance contentment and heartie good liking To preach the Gospell as of necessitie is scarce thanke-worthy to n 1. Cor. 9.17 doe it willingly hath approbation reward with God The Apostles speech seemes strange ye haue begunne not only to doe o 2. Cor. 8.10 but to will Is it more to will then to doe Not so but it is more to doe willingly then of necessitie because something we thinke must be done Hence find wee the will sometimes accepted without the worke neuer the worke where this will is wanting in works of Mercie if there be p 2. Cor. 8.12 a readie mind a man is accepted though his gift be small yea in case of inabilitie though none at all In new obedience if the will be present defects flowing from infirmitie are winked at Martyrdome it selfe is not Martyrdome except it issue from loue and be commended by this complacentia Euidences of it take these First gladsomnesse and ioyfull entertayning occasions of weldoing Secondly such men are q Tit. 3.8 prouident forecasting to do good works Thirdly their griefe is not to doe but to faile in doing duetie the r 1. Ioh. 5.3 Commandement is not grieuous or burthensome but defects in obedience Meanes to procure and increase it first consideration of the glorious reward secondly the present peace and comfort conscience feeles in weldoing VERS 9. For ye remember Brethren our labour and trauaile for labouring night and day because we would not be chargeable vnto any of you we preached vnto you the Gospell of God THE Apostle in these words makes probable his protestation of so heartie wel-wishing to this people Reason enough they had to thinke him thus kindly affected towards them for that on such termes of hard trauell and handy labour hee forbare exacting maintenance due for preaching in fauour of them The words abound with occasions of question wherewith men of corrupt mindes lacking better imployment haue pestered them That is first whether Paul in this practice did supererogate So Papists affirme for herein he did more then was commanded Supererogatory workes in their Language are good workes done ouer and aboue enioyned dutie From other good workes they thus differ First Where there is a Commandement there lyes a bond vpon the Conscience to doe so and no otherwise In these of Supererogation the Conscience is not bound they are left to our discretion to doe or omit Secondly Matters of Precept if they bee done haue reward if omitted punishment In workes of counsell the omission hath no punishment the performance hath greater reward Obiect Such they conceit was this fact of Paul had hee preached for his hyre hee had done nothing against dutie therefore preaching on free cost he did supererogate Answ There are duties ordinary that bind simply to all times and occasions There are duties extraordinary or in casu vpon speciall occasion Example to preach the Gospell is a dutie ordinarie euer binding a Minister Woe to him if he preach not to preach freely is not alwayes a dutie yet in case eyther necessitie of the Church enforce it or