11 22. hee still continues in the feare of God To loue naked Pietie is no small signe of integritie how much more to embrace and harbour persecuted Religion Vse Our Touchstone let it be for tryall of integritie wee haue most of vs giuen the Gospell entertaynment so far as to become Professors and Hearers of it no maruell the times are times of peace and with vs it is iustly matter of infamie and penaltie to denie it audience But thinke you if the Lord should send his fiery tryall amongst vs as to our forefathers he should finde faith on earth loue of his Truth in our people how many haue we mincing the matter and setting the Lord his limits in matter of Religious Profession and Practice so farre as may stand with their reputation so farre are they for the Gospel but what if thy Credit and Gods Truth come into ballance shall thy Reputation sway more then loue of the Truth h Mat. 8.34 Gadarens I dare say had as much truth of Religion as thou Some Pharises more whose defect yet is noted in this that they i Ioh. 1â— 42 43 loued the prayse of men more then the glory of God What should I speake of those whose professed resolution is to burne for no Religion which is to say they are of no Religion starke Atheists in life their Religion meere Policie a seruing of Times rather then of the Lord for whom is reserued the k Jude vers 13 blacknesse of darknesse for euer A second circumstance of their fact amplifying their prayse is the ioy they felt and manifested in receiuing the Word with those harsh conditions it was tendered vnto them in much affliction with ioy of the holy Ghost Obser In our passage to the particular amplification of their prayse me thinks I see offred to our notice Difference of rankes amongst men giuing way and entertaynment vnto the Gospell First in the first we may range l Matt. 13.21 our Temporaries or rather Temporizers that seeing they sayle secundo flumine all things running current for the Gospell are carryed full sayle to the profession of Faith whom yet the least note of reproch euen Thou m Matt. 26.69 art of Galilee makes readie to denie and abiure the Truth Secondly farther they goe whom reproches the least afflictions daunt not and yet when the least spoile of goods or hazard of libertie comes toward them as Pauls Associates n 2. Tim. 4.16 forsake vs betray as much as in them lyeth the cause of Truth Thirdly there are Paul intimates amongst hypocrites some halfe-Martyrs in much affliction receiuing the Word much first for varietie Secondly for greatnesse Haue yee suffred o Gal. 3.4 so many things in vaine p 1. Cor. 13.3 If I giue my body to be burnt and haue not loue his Hypothesis puts nothing yet halfe intimates conuiction of iudgement may be so strong for truth the terrours of the Almightie so forcible with Conscience in some Beleeuers that death may be submitted vnto rather then the Gospell denyed by such as whose hearts were neuer warned with loue of God and his Truth how tremblingly and with what griefe of hart suppose ye come such to suffer whom feare only of greater torments succeeding death in case of denyall makes to swallow vp inferiour feares of bodily tortures and constant in auowing the Truth Fourthly yea amongst Hypocrites may bee found men ambitious of suffering ioying in the Truth in afflictions perhaps for Truth sake that Hypocrites q Mat. 13.20 ioy in the Word our Sauiour is witnesse The Lord by Ezechiel tels of some to whom hearing of the word taught by the Prophet was as melodious r Ezech. 33.32 Musicke The nouelty perhaps affects them as Athenians or the deepe Mysteries as curious scioli or the promises mistaken to bee absolute as Carnall Libertines Why not afflictions also for Truth as Mercenaries in respect of the rewards promised or as seeming pledges of sinceritie as men willing to bee deceiued or as meanes to procure fame of constancie and courage as ambitious Certainly Paul more then intimates that such feele the Å¿ Heb. 6.5 powers of the World to come As the desire of beatitude is naturall though what it is or how attayned Errours are infinite so the knowledge and faith of true blessednes may worke maruellously in men vnregenerate and after a sort sweeten afflictions vnto them out of naturall grounds such as are t Num. 23.10 desire and hope to haue share in heauenly happinesse at least out of carnall ambition to leaue behind them fame of constancie and Martyrdome in the Church as Heathens out of like desire to be immortall in the mouthes of Posterity deuoted themselues and ranne headlong into the iawes of death to be enrolled amongst the Fathers and Tutors of their Country Fiftly where then lyes the point of this peoples commendation that they receiued the Word First in affliction Secondly in much affliction Thirdly with ioy Fourthly and that of the Holy Ghost so is that ioy termed that is ministred by Gods Spirit and thus differs for that naturall carnall or secular ioy of Hypocrites vnder the Crosse The grounds of it are spirituall such as are First that Christ and u Phil. 1.12 13 14 20. his Grace shall bee magnified in vs. Secondly that good that comes to the Church of God by our sufferings as First confirmation of weakelings Secondly occasioning aliens to enquire into the cause of truth and after a sort preparing them to embrace it Not but that the x Heb. 12.2 ioy set before vs and the hope of immortalitie furthers our ioy in afflictions and sweetens to GODS Saints the sowre of the Crosse but that they see some further good which more or as much affects them as their owne comfort and saluation Vse The large application of this point I spare as halfe impertinent to these dayes of Peace wherein taking vp of the Crosse to follow Christ is amongst those duties in casu which it sufficeth vs to performe praeparatione animi in the readinesse of minde howbeit it shall behooue vs to examine how wee stand resolued in case the Lord should call vs to suffer for his Name and how grounded our resolutions are How we are affected in the pettie y Gal. 4.29 persecutions of Ishmael the only tryall almost any of vs are called to endure Cushites how many are there amongst vs alike minded for Religion z 2. Sam. 16.18 as Cushi in matter of Politie Their wisedome is to ioyne themselues to the preuayling side Madnesse they thinke it to dye for any Religion Subordinate Religion and all to Policie making it a very Pedissoqua a Lackey to their Couetousnesse Ambition Epicurisme yea measuring truth of Religion by more or lesse auayle to compasse their proiects of prosperitie as if Christ had changed his Cognisance and the Crosse were no longer the Badge of a Christian but temporall felicitie the surest marke
thinke GOD before whom I stand sees as well my motiues as my deeds mine intentions as mine actions as well what I thinke as what I doe can pierce through the vizzar of formalitie seeing hee vnderstandeth the thoughts of men and their vanitie There is a second exposition thus God tryeth hearts that is in his iudgement examines not so much the actions as the affections not onely what is done but with what minds good dueties are performed so that it sufficeth not at that day that our actions haue beene regular except our hearts also haue beene vpright in performance It is naturall to euery man as Salomon intimates to be well conceited of their courses especially when they know their actions such as are enioyned but the y Pro. 16.2 Lord pondereth the hearts weighes with what minds and affections euen best actions are performed The best actions done without accord of the heart are lothsome vnto God Euer obserue it to come in as a diminuent terme to good performances that the heart was not vpright z 2. Chro. 25.2 AMAZIAH did that which was right in the sight of the Lord but not with a perfect heart ISRAEL turned vnto God their actions were amended but faynedly their hearts hung still after their abominations on the other side imperfections many are winked at where the heart is vpright with God a 1. King 15.14 ASA left the high places standing neuerthelesse his heart was vpright before God therefore is hee enrolled amongst the righteous To say in a word for want of vprightnesse wee shall obserue the Lord reprouing what hee had commanded threatning what hee had enioyned yea punishing what hee had rewarded IEHV b 2. King 10.30 had his command to destroy ACHABS posteritie the Mandate hee obserueth to the vtmost tittle that obedience GOD rewards with the Kingdomes continuance in his posteritie vnto foure Generations yet threatens the Lord c Hosh 1.4 to visit that bloud of ACHAB vpon the house of IEHV for what cause his heart was not vpright in performance ayming not so much at doing the Will of God as to settle the Kingdome in more peace to his owne posteritie Our care let it be vpon this ground as to prouide our actions hold currant with the rule of the Word of God so that our hearts be vpright in performance for GOD shall one day bring not our actions onely but our hearts to tryall Blessed shall hee bee at that day that can say as HEZEKIAH Thou knowest Lord that I haue done what was good in thy sight and d Isai 38.3 walked before thee in Truth and with an vpright heart I dare say of that mans actions how full soeuer of other imperfections for sinceritie sake they shall be accepted and rewarded And wo to that Hypocrite whose works haue beene outwardly glorious and his inwards full of hypocrisie and dissimulation Hast thou preached Christ the worke is glorious yet if as those Paul mentions e Philip. 1.16 not sincerely thy selfe mayest be f 1. Cor. 9.27 a Castaway Hast thou giuen Almes built Churches Hospitals done the greatest amongst good works and hath it beene Pharisaically onely to be praysed of men thou hast thy reward But more esteemed shall be the poore Widdowesmite giuen out of a compassionate affection to the poore members of Christ then thousands of gold and siluer vaine-gloriously bestowed The old rule is non quantum but ex quanto not what or how much but with what heart with how much good affection thou giuest is respected I could wish that in these dayes of complement and formalitie this one little piece of Gods Truth might be as frontlets betweene our eyes I know not how it comes to passe formalitie is now so growne into fashion that a Minister requiring any more then it in dueties of pietie incurres censure of strictnesse more then is meete And our people as Iewes conceit the worke done of dueties enioyned g Isai 58.3 binds the Lord to recompence and highest reward Fooles and blind as if the Lord were as man iudging onely after outward appearance The Lord pondereth the Spirits tryeth the hearts h Pro. 21.27 detests all sacrifices of wicked men much more when they are brought with a wicked mind VERS 5.6 For neither at any time vsed we flattering words as yee know nor a cloke of couetousnesse God is witnesse Nor of men sought we glorie neither of you nor yet of others when we might haue beene burdensome as the Apostles of Christ. THe Apostle proceedes in auouchment of his sinceritie remouing from himselfe three other properties of false-hearted Ministers First Flatterie Secondly Couetousnesse Thirdly Vaine-gloriousnesse as some interpret The two first he First auoucheth to be farre from his courses Secondly and for flatterie appeales to the people as witnesses of his abhorrence from it from colour of couetousnesse God hee affirmes as a true witnesse can free him so that in the words are two things First his Protestation Secondly the Confirmation Flattering speech vnderstood such as is fitted to please the carnall and corrupt humours of men or as a learned Interpreter describes Speech fitted to the will and humours of others for our owne aduantage as when with such intention we first either ascribe to them good things which they haue not or secondly applaud their euils as goodnesse or thirdly amplifie their good parts aboue their merit or fourthly extenuate their euill more then is meete the prodigall it calls liberall the couetous good husbands tattling is in the stile of flatterie affabilitie obstinacie constancie very sloth stayednesse and maturitie of iudgement Enormities are infirmities neuer so little moralitie puritie not lesse then Angelicall How farre it should be from a Minister the i Isai 5.10 wo in ESAY denounced against flatterie abundantly prooues how crosseth it the end of the Ministry k Ezech. 13.22 hardning the wickedst in their lewdnesse that they cannot returne from their euill wayes and so exposing them to the wrath of God It is well obserued by Plutarch to haue beene the ruine of most States for Israel and Iudah I know well the flatterie of false prophets is as oft as any thing accused as cause of their captiuitie And if any thing proue the ouerthrow of this Kingdome it is iustly feared it will be this of flatterie in Ministers It is not so much the committing of sinnes that prouokes Gods wrath as obstinate continuance therein oftenest occasioned by flatterie men haue taught their tongues to speake placentia and not to Court only but euen to Countrie AMOS his words seeme l Amos 7.10 ouer-heauie their sinnes are generally growne Polypusses and mens eares are taynted with that Grangrene their tongues crying out to euery one pointing finger towards them Noli me tangere It is magna ira Dei said AVGVSTINE vt desit correctio adsit adulatio such tongues bind men to their sinnes Delectat enim facere in quibus non
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
other particulars the Graces of Gods Spirit must all be exercised in the particular Vocation Follow the specialties of Pauls office so carefully performed by him Exhorting Comforting Testifying where againe occurres the obseruation made ad vers 3 though in more particulars Instruction is not the whole of preaching Thereto must bee added Exhortation Comfort if need bee Obtestation See what is there largely said Here only reuiew the necessitie of all these in the course of our Ministery First Of Exhortation That mayme we receiued in the fall and haue increased by long custome of euill remaines in the best and most regenerate as in nature we are strongly inclined to euill strangely auerse from euery good dutie So in state of Grace there are remnants of that propension to euill no small relikes of drowsinesse and dulnesse to good duties In Prayer Hearing euery religious Office who that obserues himselfe finds it not those z Eccle. 12.11 words of the wise the Lord hath giuen vs as goades to quicken our dulnesse when wee are exhorted by the Masters of the Assemblies Secondly Of Comfort There is no calling no dutie but hath his crosses attending Without vs the World whiles scoffing at Pietie and laughing it out of countenance whiles threatning whiles vexing alwayes labouring to discourage few to accompany many to oppose vs. Within vs Conscience of infirmitie and imperfection so preualent with many that they become weary of wel-doing because they are weake in doing How needfull for the people were a Barnabas a Acts 4.36 a sonne of consolation to support the weake and comfort the feeble-minded Thirdly Of Contestation The word signifies after phrase of Scripture a serious and graue admonition ioyned with authoritie and commination b Exod. 19.21 Contest the people saith the Lord to Moses that is charge them with commination Compare Nehem. 13. Gen. 43.3 Pauls testifying then was his graue and serious admonition ioyned with threatning How necessary this course of proceeding in our Ministerie is iudge by that securitie and remisse carelesnesse wherewith euen gracious dispositions are eftsoones ouertaken desiring to enlarge Conscience and to slake those strait bonds wherein it stands bound by the Word of God in so much that they begin to bee of the Politikes opinion there may bee a nimium of Iustice an ouerplus of holinesse and care to depart from euill All which considred shew necessary vse of all these is in our Ministerie and should sway the people to admit them As a Father doth his Children The manner of Pauls performing these Offices wee haue here expressed it was with fatherly authoritie Before hee puts on him the indulgence of a Mother here he assumes the affection of a Father expresseth he the same or some other thing There bee that conceiue him to intimate some difference of his carriage towards them according as hee obserued their growth in Grace and longer standing in Christianitie Whiles they were Nouices and Babes in Christ he vsed them with all motherlike indulgence when growne to more strength he interposeth something of fatherly authoritie perhaps he would signifie that in midst of his mother-like meeknesse he forgat not occasionally to vse the grauitie and authoritie of a father Obser The first coniecture standing occasions vs this note In our Ministery one course is to be holden with Nouices and Babes in Christ another with men of more standing and strength in Christianitie towards Nouices motherlike indulgence to others fatherly grauitie and seueritie First Impositions on Nouices may not bee ouer-strict or austere so much teacheth that Allegory c Mat. 9.17 of Wine and Vessels vsed by our Sauiour in way of Apologie for his more mildnesse in Iniunctions then Iohn vsed to his Disciples Secondly Instructions for matter and manner tempered to capacitie strong meate is for strong men d Heb. 5.12 14 Milke for Babes so our Sauiour instructeth his Disciples e Mark 4.33 as they were able to beare Thirdly Admonitions and reproofes ouer-rigorous daunt and dismay Nouices no man with that sharpenesse corrects an infant as a man of more yeeres Fourthly Conuersation in things indifferent during weaknesse must be other then is necessarie when once they vnderstand doctrine of Christian libertie Vse So that they are ill prescribers to vs Ministers that allow vs no proceedings with any but what taste of austeritie and rigour though our Sauiour would not quench the smoking flax and our power to vse sharpnesse is limited f 2. Cor. 13.10 to edification As ill they that in matter of Iniunction and manner of Admonition limit vs to mildnesse and tender respect to pretended weaknesse though in instruction nothing pleaseth the palate but strongest meate why so much strictnesse required of them their sins reproued with such sharpnesse others with so much mildnesse you should aske also why you are instructed otherwise then Infants and Babes in Christ And the Apostle will answere you It is your shame to sticke still in g Heb. 5.12 principles and should be thought as shamefull not to out-strip Nouices in measure of Sanctitie Obser Following the other sense wee haue this direction to temper our indulgence with grauitie and authoritie that we impart not the Maiestie of our Ministery Teach exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Tit. 2.15 withall peremptorinesse of commanding i 1. Tim. 4.12 Let no man despise thy youth some thus interpret Though yong yet so carry thy selfe in thy Ministery that they may reuerence and feare thee for thy Grauitie and Maiestie therein Vse They are idle prescripts of the people to Ministers prescribing vs popularitie permitting mee seueritie towards their most scandalous courses as Corah to Moses so our people to vs in grauer proceedings k Numb 16.3 Wee take too much vpon vs and forget our selues It is our pride with such authoritie to warne the vnruly VERS 12. That yee would walke worthy of God who hath called you vnto his Kingdome and glorie THe matter thus pressed by the Apostle remaynes that they would walke worthy of God where we haue first the Duetie secondly the Reason whereby it is enforced The duetie to walke worthy of God The sense thus conceiue that at no hand thou imagine it possible for vs to demeane our selues so as to demerit God and to be worthy by way of desert of those endlesse fauours bestowed on vs in Christ It shall euer be true that Iacob said l Gen. 32.10 Wee are lesse then the least of Gods mercies and his goodnesse hee hath shewne vs. PAVL speaking of our sufferings for CHRIST saith They are not m Rom. 8.18 worthy of the glorie that shall be reueiled No saith BERNARD * Bernard de Annunciatione serm 1. Though all the passions of all Saints should fall vpon one man But to walke worthy of God is to walke fittingly to his nature and so as may beseeme a people whose God the Lord is The Apostle Peter me thinks well expresseth
toucheth them not at least tactu qualitatiuo so as to alter the disposition of their hearts and their propension to holinesse Answ Suppose it true first yet are not Caueats needlesse to men stablished in Grace as being preseruatiues against securitie and sanctified meanes to further perseuerance secondly but let it withall be remembred there are gifts of the holy Ghost incident vnto Cast-awayes Illumination Restraint c. some steps and degrees to Sanctification they also haue their taste of the Heauenly gift of the good Word of God of the Powers of the world to come dispositions and the inchoate habits of true Sanctification they are truly made partakers of who yet many of them fall away And let their fearefull relapsings be our feares and encrease our care to depart from Iniquitie VERS 9.10 But as touching brotherly loue yee need not that I write vnto you For yee your selues are taught of God to loue one another And indeed yee doe it towards all the Brethren which are in all Macedonia But we beseech you Brethren that yee encrease more and more HItherto of those two branches of Sanctitie Chastitie and Iustice A third is here specified Brotherly loue wherein are considerable first the dutie it selfe secondly the manner of propounding thirdly the reason why the Exhortation is so carried Touching this maine part of Holinesse loue of Brethren the surest euidence of our c 1. Iob. 3.14 translation from death to life the d Ioh. 13.35 Cognisance of a Disciple if it be enquired what it is thus conceiue it to be that fauourable and well-wishing affection that is in Gods children one towards another for Grace sake It implieth three things first loue of brethren secondly as brethren thirdly in brotherly manner First The speciall obiect of this loue are the brethren vnder that name come all that are e 2. Pet. 1.1 partakers of like precious faith and Spirit of adoption with our selues Not but that some degrees and offices of loue are due to enemies and aliens but the specialtie of affection is carried to such as are actually Gods children Secondly The Load-stone of this loue is their Brotherhood Disciples are loued f Mat. 10.42 eo nomine because they are Disciples Gods children because they are his children stamped with his Image sealed with his Spirit Thirdly The Modus is Brotherly that is first It is naturall and kindly flowing from inward propension and selfe-inclination needs no outward allurements or prouocations to procure it The very name of a Brother is potent enough to draw affections Secondly Impartiall whether poore or rich c. except where naturall affections are quite extinct the bowels yearne after brethren Thirdly Intire and feruent nothing breakes the bond of brotherly loue Proportionally thinke of Christian amitie in men partakers of the Spirit of adoption The euidences and fruits of it are first tenderest compassion and fellow-feeling of miseries secondly succouring their distresses and chearefull g Rom. 12.13 distributing to their necessities thirdly sociall conuersing together for mutuall comfort and edification So was the custome of ancient Saints and those were the times when Grace thriued in Gods children Now I know not how Brethren haue almost forgotten that they are Brethren and euery man stands aloofe when necessitie requires their succour My brethren these things ought not so to be We are all children of one Father partaking the same Spirit of adoption haue one hope of the same heauenly inheritance and that shared for the measures of it according h Mat. 25.34 35 40. as our loue and the workes thereof are more or lesse abundant The nature of the dutie is thus the exhortation to it we see carried Rhetorically the Apostle Orator-like insinuating himselfe and entering their bosomes as it were in transcursu With like artificium wee see him almost i 2. Cor. 9.1 wresting from Corinthians their contribution when Rhetorically he seemes to passe by that which his desire is to presse with greatest instance And how perswasiue with k Act. 26.27 28 Agrippa was that acknowledgement of his present faith Truth is the good opinion of him that perswades is more then many Arguments alluring and perswasiue with euery ingenuous disposition Withall wee must heed the differences betwixt flatterie and this holy Rhetorique First Flatterie ascribes good things where they are not This pious Rhetorique will see ground for commendation Secondly the flatterers aime in commendation is his owne commoditie These heauenly Orators therefore insinuate that they may lead on the people to constancie in good duties Like prudence is requisite in vs to prouoke to holy duties take notice of and commend the good that is in any thou knowest not what heartening prudent commendation may be vnto him The Lord himselfe lets passe no good thing in any though clouded with infirmities without laudatorie notice of it See Apoc. 2. 3. The harshnesse of many in their censures readier to vilifie the best things then to couer their imperfections how many hath it kept from entertaining holy courses If any be for the present alien though not without apparent hope of reclaiming he is straightwaies censured as another Elymas l Act. 13.10 enemie to all goodnesse and child of the Deuill Yea where Charitie cannot but discerne Seeds and beginnings of Grace except they haue presently attained the perfection of others all is as nothing But if by infirmitie any haue fallen though but in a particular all his former righteousnesse must be forgotten and in the sinne he hath done or not done but is fancied to haue committed he must die to our good opinion Learne wee to acknowledge and cherish by commendation the smallest good things in any wee know not how we may preuaile to lead on to perfection it is naturall to all men to be led with prayse And Gods Spirit tempering himselfe to our naturall inclination forgets not m Philip. 4.8 by that argument to perswade to holinesse For ye are taught of God to loue The reason why he is so sparing in pressing this maine part of Sanctitie is here subioyned Because they were taught of God to loue one another which also he euidenceth by their fact they did it to the brethren in Macedonia The inference of Enthusiasts and such like Phanaticall spirits hence is this that there is no necessarie vse of the externall Ministerie to Gods children because as the Apostle here affirmes they are all taught of God by his Spirit Yet if we consult with the same Apostle first he teacheth the Ministerie necessarie till such time as we are made n Eph. 4.12 13. perfect in Iesus Christ secondly chargeth not to o 1. Thess 5.20 despise Prophecie nor to forsake the Assemblies of Saints Because first decayes of Grace are incident into the most sanctified secondly dulnesse of Spirit growes vpon the most feruent thirdly forgetfulnesse of things best known creepes vpon the most mindfull fourthly and who can say he hath
inuenit crimen etiam viri fortis accipit nomen tanto nequior quantò sub poculo inuictior So amongst vs he that drinkes most is counted the stoutest man Vomunt vt bibant bibunt vt vomant how great cause haue we to feare lest the Land for these and like abominations spue out her inhabitants What should I speake of what Habakuk in his time complained of f Hab 2.15 Forcing others to Drunkennesse Good God with what expence Many of the mind that to the Poore they spare not the least Mite yea thinke all lost that Wiues and Children partake and yet spare not to spend Pounds to make their Neighbours drunken Quid multa I know not any sinne but is rife amongst vs yet must I needs say none growne so rife or to such height as this of Drunkennesse And may I not say as Ieremie g Ier. 5.9 Should not the Lord be auenged on such a Nation as this What words may I vse to disswade it vnto men giuen to that sinne The Lord hath threatened vengeance of all sorts to deterre from it and we haue seene many exemplified on many First Beggerie saith Salomon is the hire of such as companie with Drunkards Secondly Famine God hath sent on whole Kingdomes to h Ioel 1.5 pluck the Cup from the Drunkards nose Thirdly By Hosea hee tells vs It takes away the heart Fourthly By Salomon the fearfull sinnes that accompanie it first Luxurie Veneri libero conuenit sayth Tertullian De Spectac these two Deuils of Drunkennesse and Lust are conspired and euen sworne together Nunquam ego ebrium castum putabo In Tit. Cap. 1. said Hierome secondly Stupiditie They haue smitten me shall he say i pro. 23.35 but I haue not felt it Fiftly In the bodie we see often loathsome ougly diseases monstrous mis-shapennesse till a man become a burthen to himselfe Hos homines an vtres vertiùs aestimauerim Amb. de Helia Ieiun cap. 17. said Ambrose in another sense Sixtly In the soule such insatiable appetite that wee may say of it as Tully once spake of Couetousnesse when other sinnes die with age Sola ebrietas iuuenescit Seuenthly And see if Drunkards be not reckoned amongst the damned Crue k 1. Cor. 6.10 that haue no portion or inheritance in the Kingdome of Christ and of God I might be infinite to set downe the bitter Inuectiues of Diuines and Heathen against it Ambrose said of them They bring on themselues the Curse of CAIN their motion is with trembling tanquam in paraly sin resoluti sayth Austin Pedibus ambulare non possunt Secondly They were wont to vse it pro equilleo saith Ambrose and it hath often fallen out in the euent what Torment could not wring out from men Drunkennesse hath Thirdly The Romanes held it good policie sayth the same Author to permit to the barbarous Nations of the Empire free vse of Wine vt ipsi soluantur in potus eneruati ebrietate vincantur It is much to be feared God in wrath hath giuen our people to this beastly sinne to vnsinew the people of the Kingdome and to expose them to easier victorie of the Aduersarie Thus much of this sinne to shew the odious nature of it too little I feare me to reforme the euill custome VERS 7.8 For they that sleepe sleepe in the Night and they that are drunken are drunken in the Night But let vs who are of the Day be sober putting on the Brest-plate of Faith and Loue and for an Helmet the hope of Saluation THe seuenth Verse containes Reason to presse the dueties of Watchfulnesse and Sobrietie in forme this They that sleepe and are drunken are so in the Night We are not of the Night but of the Day Ergo may not be drunken but sober The Allegorie for so I conceiue it vnfolded is this As those that giue themselues to sleepe and drunkennesse make choise of the Night to secret their sinnes from the notice of men and are few so impudent as to doe deeds of darknesse at Noone-day so seeing we liue in times of so cleare knowledge reuelation and are deliuered from the darknesse and Night of Ignorance it shall behooue vs to walke soberly and honestly vnlesse wee will be too too impudent in securitie and prophanenesse Obser The point we will here take notice of is the modestie of the times wherein the Apostle liued chusing darknesse and secrecie to couer their enormities The things they do are such as a Saint would l Eph. 5.12 blush to name themselues that do them are not so shamelesse but they chuse secrecie to commit them Euery one that euill doth m Ioh. 3.21 hates the light he meanes principally of Grace and Knowledge withall that of Sense which is the ground of the Metaphor Truth is God n Rom. 2.15 in Nature hath imprinted some principles of common honestie to restraine the headstrong inclination of corrupt nature vnto euill till they be vtterly extinct some remanents there are as of conscience so of modestie in doing euill Vse The more desperate is the state of our times and people and no doubt those modest miscreants amongst Gentiles shal rise in iudgement and condemne this shamelesse generation of enormious sinners amongst Christians that o Isai 3.9 declare their sinnes as Sodome and hide them not blush not to doe deeds of darknese in the sight of the Sunne Saith the Lord of Israel when he would expresse a hopelesse estate of that people Were they p Ier. 8.12 ashamed when they committed abomination They were not ashamed neither could they haue any shame therefore they shall fall among them that fall in the time of their visitation Thinke it spoken of these times The third dutie followes Arming our selues as for a Conflict Of Spirituall Warfare I meane not to treat at large who so would see the condition of it hath at hand the learned Labours of expert Captaines in the Lords Hoast The parts of the Armour here commended to vs M. Downham are Faith Hope and Loue the three Theologicall vertues set out by resemblance Faith and Loue in the similitude of a Brest-plate Hope of an Helmet The vnfolding of the Metaphor is thus As Souldiers are wont especially to fence their Brest for the Hearts sake the seat of life and the Head the fountaine and originall of the senses as vpon whose safetie depends the safetie of the whole Bodie principally so our care should be against the euill day to arme our selues with graces best seruing to safegard the soule amongst which eminent are Faith Hope and Loue Touching them two things shal be handled first their nature briefly secondly their vse in the spirituall combat For Faith thus in grosse conceiue the nature of it It is an assent to the truth of the Word of God for the Truths sake of him that spake and inspired it Some principall respect thinke it to haue to the Doctrine of
the Gospel It is of two sorts first generall whereby we beleeue the Doctrine of the Gospel in generall secondly particular whereby we beleeue it as true to vs. Of the first sort yee may conceiue the faith of the Eunuch being yet a Nouice q Act 8.37 I beleeue that Iesus Christ is the Sonne of God Of the second that of Paul Christ loued r Gal. 2.20 me and gaue himselfe for me Both these haue their vse in Christian Warfare one laying the ground of Comfort the other applying it to our selues Temptations yee shall see assaulting in both kinds the Deuill labouring to make vs Infidels in the generall that he may make vs incredulous in the particular Example In Cyprians dayes he stirred vp Nouatus to broach this Heresie That pardon of sinnes purchased by Christ belonged not to any denying Christ through feare of persecution though afterwards repenting a dangerous and discomfortable Ground the Mind giuing credence to that error and persisting therein the Conscience guiltie of that sinne apprehends nothing but horror and astonishment Not much vnlike are those we haue experience of at this day Thoughts of Atheisme and Blasphemie cannot stand with grace no not though abhorred mourned for striuen against A false conclusion giue way in that generall all comfort in thy particular failes thee Al. Omissions of knowne duties cannot stand with sanctification A false conclusion except it be mollified Of Asa it is said He remoued not the high places f 2. Chron. 15.7 yet was his heart vpright with the Lord all his dayes There be other infirmities besides that of ignorance out of which such omissions may proceed Thus in the generalitie wee see how Faith is oppugned withall how necessarie Faith and the right information thereof in the generall is for comfort Like thinke we of the particular for let generall grounds be neuer so firmely beleeued except with like firmenesse Faith can assume the Conscience is all-out as comfortlesse Euery temptation suppose to bee a secret Syllogisme Wherein sometimes we haue the Proposition corrupted after the Assumption assaulted that the Conclusion follow not to the comfort of Conscience In the question of Adoption Example whether we bee the sons of God thus reasons the mind for comfort of Conscience Whosoeuer are t Rom. 8.14 led by the Spirit of God are the Sons of God I am led by the Spirit of God Ergo I am the child of God Sometimes the Proposition is assaulted by Satan it must thus be vnderstood whosoeuer in euery particular action is led by the Spirit of God he onely is the child of God yeeld him but this to corrupt the principle thy conscience must assume the negatiue Sith u Iames 3.2 in many things wee sinne all and inferre the conclusion discomfortably Or suppose thou haue wisedome to vphold the Proposition as Paul hath directed that it is meant of those that in x Rom. 8.1 course of their life follow the Spirits guidance though in particulars the flesh preuaile then assaults he thee in the Assumption permits by no meanes to bee assured of our guidance by the Spirit of God So that we see how necessary against the euill Day it is to fortifie our selues with faith generall and particular By the way obserue how professedly the Church of Rome sets her selfe to hinder all solid comfort of the soule in temptation First Allowing vs no sound ground for generall saith the mâ—â—ters whereof wee must take on trust from them without daring to y Act. 17.11 search the Scriptures whether the thing be so out of which what faith can arise more then meerely humane Secondly accusing yea accursing the very endeuour of speciall faith as presumptuous allowing vs onely a coniecturall opinion and probable hope that it may be we are such and so qualified as they that shall bee heires of saluation What a paper brest-plate frame they vs of such faith to keepe out z Ephe. 6.16 the fierie Dartes of the Deuill Leaue them The second part of the Brest-plate is Loue of God and of our Neighbour The nature of this gracious affection is best knowne by sense Thus yet conceiue a description of it by effects first wel-wishing secondly adhering thirdly desire of vnion with the person loued The kinds of it they make two first Concupiscentiae whose maine scope in louing is the good of the louer secondly Amicitiae when wee loue whom wee loue for his owne sake without respect to our owne priuate Of this sort is that we owe to God and men It steads vs in the Spirituall Conflict first as an Euidence secondly by its Operation As an Euidence the very presence of it is a marke of our adoption and a 1. Ioh. 3.14 translation from death to life so that if euer the Conscience be fifted about the maine whether wee be in state of grace or not this gracious affection presents it selfe to the eye of Conscience to stay it from doubting Secondly by the Operation which ye may thus conceiue it causeth vs to cleaue close to what we loue and sets such a price thereon b Cant. 8.7 that nothing will cause vs to part with it Suppose the temptation be to forsake the Truth of Religion perhaps vpon such allurements as Domas was misse-led withall thus Loue teacheth to reason The truth of Gods Word I haue found to be Gods c Amos 1.16 power to my conuersion the same hath been d Psal 119.50 my comfort in trouble sweetnesse I haue found in it such as the Honey-combe cannot afford How shall I forsake this Truth c. The Helmet is Hope that is the firme expectation of the good things God hath promised and not yet exhibited the maine whereof is the end of our Faith the saluation of our Soules It is of two sorts first the hope of the Hypocrite which is as Iob sayth as the Spiders web with euery blast of temptation beaten downe inasmuch as it hath no sure foundation nor euidence to rest on secondly the hope of the Righteous that e Rom. 5.5 neuer makes ashamed The stead it doth vs in temptation is such that Paul calls it the f Heb. 6.19 Anchor of the Soulo Thus conceiue how There are certaine blessings which God hath promised Christ purchased yet we possesse not saue onely in title g Phil. 1.6 as To perfect the good worke begun to the Day of the Lord Iesus h 1. Cor. 1.8 To confirme vs blamelesse to the end To i Rom. 16.20 tread downe Satan vnder our feet c. The cases oft fall out that we feele nothing lesse then what is promised perhaps declining in stead of growing in grace weakening rather then establishing of faith c. the cunning Deuill working vpon aduantage of our sense labours thereby to ouerthrow our faith Here now is the vse of Hope expecting aboue reason and sense the blessings promised considering the faithfulnesse and power of the
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
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
q Deut. 32.6 Do yee thus requite the Lord O people foolish and vnwise Fourthly To diminish the worth of the Blessings as Israelires r Psal 106.24 despised the good and pleasant Land As many of our people the great fauours of God in the seedes and beginnings of Grace Fiftly To account Blessings Curses Wonderfull fauour God vouchsafed to Israel in their deliuerance from bondage in Egypt and such as while they felt they ſ Exod. 2.23 cryed after yet no sooner appeares the least danger but they t Exod. 16.3 esteeme better death in Egypt then life in the Wildernesse vnder Gods protection By Miracle GOD feedes them with Manna from Heauen and while it is now they admire it incontinently they murmure at that pleasant meate and the Flesh-pots and Garlike of Egypt seemes better food What a gracious blessing hath God bestowed on vs in libertie of his worship and plentie of his Word But oh cursed vnthankefulnesse of men crying out of this blessing as of some direfull Curse because it is crossing to their fleshly affections Secondly To this may be added formalitie in thankefulnesse thankesgiuing being vsually no more but lip-labour we can say God a thanke but he is a rare man whose heart is affected with reioycing in Gods Mercie and that feelingly acknowledgeth Gods fauour in his blessings Or that diuerts not the prayse in part to himselfe as the u Luk. 18.11 Pharise and is readie x Hab. 1.16 to sacrifice to his Nets That our hearts may bee stirred vp to this dutie take notice of these as meanes auayleable First Consider our no Merits of any the Lords Mercies yea our deseruings of the contrary Who must not say as IACOB y Gen. 32.10 Lord I am lesse then the least of all thy Mercies and louing kindnesses thou hast showne mee what were our Merits except such as Austine speakes of Meritamala See Paul and Dauid from this ground more then once exciting their hearts to thankefulnesse Secondly Meditate the misery of wanting the blessings inioyed Vsually it is true Carendo magis quà m fruendo The Lord for this cause is pleased to leaue vs many as spectacles of his wrath that seeing their miserie wee might be prouoked to prayse his Mercie And sometimes to withdraw them from his owne Children that wee might learne to set better price on them z Psal 32.1 See Dauid Thirdly Set our selues apart to serious view of their excellency there is none of them but haue a secret worth in them Make instance Remission of sinnes Fourthly Consider the preferment God hath giuen vs in his fauours aboue many of equall deserts with our selues which a Psal 147.19 20. Dauid thought no small motiue to thankesgiuing See also Exodus 19. Deutronomie 5.3 Matthew 13.17 Fiftly Amongst Gods owne Children thou mayst perhaps finde some thy inferiours in the measures of Grace I dare say there is no man but may say God hath in one kind or other made him a superior to his Brethren Comparison with those behind vs as it restraines Enuy so prouokes thankefulnesse Sixtly Stay not in the instrument by which thou receiuest Gods fauours But consider Gods hand reaching to thee whatsoeuer good things thou inoyest And of the dutie thus farre The reason pressing it followeth For this is the wil of God in Christ Iesus towards you that is It is that the Lord by his Sonne Christ hath signified to bee his will and after a sort the whole he requires of vs for all the good things he hath done to our soules other Expositions there are many this seemes most congruous The obseruation made to the fourth Chapter and third Verse here againe offers it selfe Thither I remit the Reader wishing only wee had all Wisedome to captiuate our thoughts to the obedience of Christ and not to allow disputes against the significations of Gods will what the LORD speakes to Ioshuah should me thinks be sufficient excitement to obedience b Iosh 1.9 Haue not I commanded thee It is that I am sure that formes our obedience to sinceritie and chiefly puts difference betwixt the integritie of Gods Children and the formalitie of Hypocrites and mercenary affection of Hyrelings Glorious things we find written of Formalists and such as for substance of the action are scarce exceeded by the most vpright in heart Yet cannot find testimonie giuen to any Hypocrite that hee made the Commandement his motiue If that were the ground of wel-doing how is it wee finde them so halting in their Obedience how that where is the same ground of doing there is not like performance Hee that said Thou shalt not commit adultery said also Thou shalt not kill He that said to IEHV Hee should destroy BAAL the Idoll of ACHAB signified also dislike of the Calues of IEROBOAM If therefore he destroyed Baal because the Lord so commanded wherefore departs he not from the sinne of Ieroboam which God had so seuerely punished by rooting out his posteritie It shall euer be the priuiledge of the vpright in heart to doe what God willeth therefore because he wills it VERS 19. Quench not the Spirit THe third Precept subordinate to preseruation of Christian ioy where the question is vsual whether Gods Spirit may possibly bee quenched in the hearts of his Children For resolution I refer the Reader to what hath beene largely treated by others Amongst the rest to my reuerend and neuer-enough commended Colleague Master Samuel Hieron of blessed memorie to whose elegancies and iudicious resolution I presume to adde nothing except perhaps distinctnesse of explication The termes are thus explaned Gods Spirit in Scripture hath a threefold notion vnder that name comes First the person of the Spirit the third in the blessed Trinitie Secondly the gifts and gracious endowments of the Spirit Thirdly the c 1. Cor. 12.3 motions of the Spirit The gifts and motions of the holy Ghost are here vnderstood Quenching in propertie of speech belongs vnto fire whose heat and light when it is put out it is said to bee quenched Thence it is translated to signifie the quelling or abolishing of the gifts and motions of the holy Ghost whereof the Scripture notes two degrees First called by Paul the d Ephes 4.30 grieuing of the holy Spirit of God when by any our misdemeanour or negligence we cause him to abate the life and vigour of his operations in vs. Secondly the other is the vtter losse and abolishment of his gifts or excitements His gifts are of three sorts First some tending to fit vs to particular callings and functions as were e 1. Cor. 12.4 5. those extraordinarie in the Primitiue Church as that of Saul f 1. Sam. 10.6 his fortitude wisedome Kingly magnanimitie fitting him to manage the affaires of his Kingdome the possible losse of such gifts Sauls example giues testimonie vnto g 1. Sam. 16.14 The Spirit of the Lord departed from SAVL Secondly There are gifts of other qualitie tending
Graces they are that all Saints exercise yet as their callings are distinct so are the imployments wherein they vse them The same Diligence Fidelitie Courage all Gods people in their places and callings exercise though the acts wherein they are exercised are as their callings distinct Suppose then thus that in receiuing the Word this people were Imitators of Christ and their Ministers because what Courage Constancie Resolution they shewed in preaching these expressed in entertayning and maintayning the Gospell And this kind of imitation wee may vse in the extraordinary actions of the Saints Abraham at Gods command is n Gen. â—â— 10 readie to sacrifice his sonne In the particular thou mayst not attempt to imitate yet learne from Abrahams example thinke nothing to deare for the Lord that he shall call for Yea in this kinde worst men may bee our patternes o Luke 16.8 9. Children of this World are wise in their generation to prouide against time of necessitie bee thou as wise to prouide for euerlasting Tabernacles by liberall dispensing the vnrighteous Mammon The Deuill said Father Latimer is a diligent Bishop neuer idle in his Diocesse if we learne not of God for shame let vs learne of the Deuill to be watchfull and painfull in our charges Thus then by reuiew of the Text mee thinkes I see the Apostle desiring rather to expresse the Antecedent or moouing cause to this imitation It was their receiuing of the Word After they had receiued the Word they became followers of Christ and his Saints The note thence is this Obser We may neuer expect reformation of the people after Gods Image shining in his Saints till such time as the Word findes admittance with them how can we this being the p Ioh. 17.17 truth whereby they are sanctified The mightie weapons whereby q 2. Cor. 10.4 5. high things and thoughts are captiuated to the obedience of Christ That two-edged r Heb. 4.12 13. Sword that pierceth to the discouerie preuaileth to the killing of our corrupt inclinations That vehiculum Spiritus Å¿ Gal. 3.2 by which all grace is conueyed into the heart Of receiuing or admitting the Word of God there are fiue degrees First when it is so farre giuen way vnto that men are content to giue it the hearing t Mat. 13.19 though without care or regard to be acquainted with the Mysteries it reueales Accordingly wee see it vanish as a confused sound into the ayre so that though there be u Isai 28.10 line vpon line precept vpon precept here a little and there a little yet neuer descends it so low as the x Mat. 13.20 vnderstanding to worke so much as speculatiue knowledge of that it teacheth Secondly when from the eare it passeth to the vnderstanding and the minde conceiues the sense which that sound presents vnto it Thirdly when the mind is so farre preuayled withall that it assents to the truth of what it vnderstands Fourthly when the affections embrace it as delightfull and pleasing Fiftly when the heart and conscience giue way to the prescripts thereof and suffer it to sway them to obedience receiuing it into y Luc. 8.15 an honest and good heart and bringing forth fruit with patience In these steps of receiuing and admitting the Word degrees may be distinguished these generals only I commend to bee meditated as amongst Hearers wee shall easily see them exemplified subordinate they are all each to other Subiection of Conscience requiring the wils persecution of the conceiued goodnesse of the Word Persecution Faith of the truth and goodnesse Faith Knowledge Knowledge attentiue Audience By these steps is wrought that reformation of Gods people after his Image shining in his Saints Vse My hearts desire and Prayer to God for his people is on this occasion that hee would z Acts 16 14. Col. 3.16 open their hearts to attend to what God Word speakes and so to attend that it may dwell plenteously in them ruling in their hearts as the Centurion in his house then might we expect Righteousnesse to flourish out of the Earth and abundance of Peace so long as the Sunne and Moone indureth But so long as that is true of vs that the Lord complaynes of by Hosea He a Hos 8.12 hath written vnto vs the great things of his Law and they are become a strange thing vnto vs whiles we turne our eares from hearing the Law and scorne to haue conscience controlled by the Word of God I shall neuer wonder to see Christians become Pagans in their liues so farre from the liues of Saints that Heathens in comparison may seeme Saints to our people Labour there hath beene much for reformation amongst vs hee is blind that sees not the labour necessary the errour is only in the things to be reformed which would GOD we did not so limit to Rites and Ceremonies that they forget the more necessary in life and manners Audactèr dicam our Ceremonies cannot bee halfe so Popish as mens liues are Paganish neither sauours our Church of Superstition but some of our people strongly of Atheisme and Irreligion What maruell when as the Word of God hath scarce come so much as in a confused sound into many corners of the Land and euen to this day they haue seene the misery of Israel to bee without a teaching Priest High time it is for IEHOSAPHAT to disperse b 2. Chro. 17.7 8 Leuites into the Cities of Iudah before Atheisme quite ouergrowes I should then hope through GODS mercy to see our people walke as becommeth Saints And neuer thinke Saints dead whiles I saw their practice reuiued in our people There follow amplifications of their fact in receiuing the Word of God first by the hindring cause of entertayning the Gospell which with holy resolution they learnd to contemne and on hardest termes receiued the Word in much affliction That circumstance addes much to their commendation The rule is true which this Text occasions vs to take notice of Obser Christian practices are neuer mâ—â—â— commendable then when they are holden against impediments In dayes of ease what c Mat. 13.20 21 Hypocrite giues not way to the Gospell the Encomium of Disciples is d Luk. 22.28 29 to abide by Christ in his temptations The Glory of the Angell of Pergamus is this e Apoc. 2.13 that dwelling where Sathans throne was in dayes when ANTIPAS Gods faithfull Martyr was slaine yet hee had not denyed his Name Truth is what comfort hath man in any dutie till in it he may see something wherein he goes beyond an Hypocrite f Hest 8.17 what Persian so prophane that becomes not a lew to enioy their freedomes and prerogatiues with hardest termes to entertaine the Gospell The Gospell with persecutions is the priuiledge of Israelites indeed The Argument is strong for Iobs vprightnesse against Satans cauils when the fence remooued which Sathan suggested to bee the hold-backe from Blasphemie g Iob 1.10
off to their times of leasure so that Nouices and Petties in Christs Schoole are become their betters in almost all gracious practice I mention it as PAVL the f Rom. 11.13 14 power of his Apostleship amongst Gentiles to see if by any meanes I may prouoke them to emulation that they may recouer their standing Mee thinkes they should scarce looke on their Iuniors in grace without this thought How shamefull is it for vs their Ancients not to hold pace with after-commers in gracious practice Vse 2 Learne not to insult ouer men as yet vncalled to state of Grace and saluation for first g 1. Cor. 4.7 who hath discerned thee Secondly is not God h Rom. 11.23 able to graffe them in Thirdly and they may proue thy Superiours in measure of gifts and holy practice this people later in calling become precedents to their Ancients in faith VERS 8. For from you sounded out the Word of God c. THe second branch of their commendation is the propagation of the Truth and spreading the Word to others whether by publishing it to those with whom they had commerce in other Countries as some conceiue or by their obedience occasioning the world to take notice of the power and holinesse of that Word that had wrought so mightily to their reformation Obser If wee take the first sense it offers to our notice the propertie and duetie of all Saints partakers of the heauenly vocation desirously inuiting others to fellowship of that comfort themselues haue tasted in the Gospell passionately speakes DAVID i Psal 34.8 Oh taste and see how gracious the Lord is with like affection see the Saints in new Ierusalem k Zach. 8.21 prouoking one another to seeke the Lord. The woman of Samaria no sooner hath glimpse of Christs Messiahship but she is dealing with the l Ioh. 4.29 men of her Citie to see and receiue him Like instances see Ioh. 1.42 45. Act. 11.19 20. Vse Like practice thinke by their examples commended vnto vs enforced by how many reasons First Compassion should teach vs to m Jude 23. rescue them out of the fire Secondly the glorie comming to the grace of God by their saluation Thirdly the benefit thence accrewing to our selues first by increase n Matt. 25.29 of our owne gifts betwixt spirituall and earthly blessings this is one difference in these the more we impart the lesse we reserue in those wee lose not by communicating rather by enclosing and concealement to our owne priuate Secondly our glorious o Dan. 12.3 reward in Gods Kingdome becomes the greater And it is the priuiledge of that heauenly inheritance it is not straightned to any by multitude of enioyers If wee follow the other sense this is the note There is scarce a better meane to propagate the Gospell and to fasten it on the affection of Aliens then the obedience and sanctitie of those that professe it It is as the p Cant. 1.3 Odours of Christs oyntment with the fragrancie thereof drawing affections Iohn Baptists austeritie and reuerend q Matt. 3.5 sanctitie drawes out Ierusalem and the Region of Iordan to heare him euen Herod hearing his fame desires to heare him and in r Mark 6.20 reuerence of his sanctitie obeyes in many things S. PETER attributes so much vnto it that by Å¿ 1. Pet. 3.1 2. it without the Word Aliens he thinks may be wonne preparatiuely at least to thinke well of that doctrine the fruits whereof they see to be so holy And as nothing more obdurates Aliens in their infidelitie then the t 1. Sam. 2.17 profane liues of carnall Gospellers so scarce any thing preuailes more to worke liking of the Truth then the holinesse of those that giue it entertaynment Our duetie is to walke worthy of our vocation that we may u Tit. 2.10 adorne and winne credit to the Gospell that we haue vndertaken to professe at least so prouide that the Word of x 1. Tim. 6.1 God be not blasphemed by occasion of our disobedience It is hard to say whether Christians vnreformed doe more good by profession or harme by their scandalous life To Aliens I dare say they bring more preiudice by their profanenesse in hindering their conuersion then they can procure good to Gods Church by their naked profession At the building of the Temple vnder Zerubbabel their Aduersaries make semblance of y Ezr. 4.2 helping forward the building pretending that they also sought the Lord. Greater enemies Gods people had none to hinder the proceedings of the Temple then these coloured friends that offered to put hands to their holy worke Neither know I any whose courses are more preiudiciall to the enlargement of the Church then those hypocrites amongst vs that carrying shew of godlinesse z 2. Tim. 3.5 deny the power of it in their conuersation The last particular enlarging their praise is the famousnesse of their Faith In euery place their Faith to Godward was spred abroad Papists lighting on like a Rom. 1.8 commendation giuen to the quondam Church of Rome desire vs to take notice of it and thence would fayne inferre a necessitie of communicating with their now Synagogue of Satan for their Faith was renowmed thorow the world saith Paul any whit lesse of this at Thessalonica yet how is the faithfull City become b Isai 1.21 an Harlot miserum fuisse foelicem as miserable fuisse fidelem Obiect That they once had Faith the Apostle giues testimonie and we may not thinke them Reuolts from that Faith except wee shew Authours Times other circumstances of their defection Answ And that they might c Rom. 11.22 fall from Faith and lose the very fashion of a true Church visible the Apostle as plainly intimates and to this Church giues as ample commendation of Faith as to that of Rome which yet is now long since become a cage of vncleane birds though it is hard for them to shew the time and first Authour of their defection Secondly me thinks it should suffice to manifest that there is a defection by that wide discrepance betwixt their Faith now and that commended by the Apostle though circumstances of reuolt could not be euidenced Is any so mad as to question whether his house burne when he sees it on a flame because he knowes not the incendiarie Obiect In other Heresies the originals and such like circumstances may be shewne Answ First that is not vniuersall Secondly a difference there is betwixt other Heresies and those which Antichristianisme drawes with it in this respect That is d 2. Thess 2.7 a mysterie of Iniquitie secretly insinuating it selfe into the Church vnder colour of the mysterie of godlinesse Thirdly the Authours and Times of their defection in most particulars haue beene shewne by our Diuines see Philip Mornay his mysterium iniquitatis PERKINS his Probleme Centurie-writers euerywhere Wee leaue them and proceed to our instruction by this Text. Your Faith
Idols in Religion In respect of other Diuine Honour giuen to Creatures there are Idols secular as Wealth trusted vnto hauing supremacie of our loue confidence by this meanes becomes an Idoll which made Paul say Couetousnesse is t Col. 3.5 Idolatry No man was euer seene praying to his Pence yet haue wee seene many putting u 1. Tim. 6.17 confidence in their wealth more then in God The rich mans goods are x Prou. 10.15 his strong Citie therefore his Idoll Of the second The true God falsly conceiued or worshipped by that meanes becomes an Idoll Augustine enquiring the sense of Iosuah his charge to the people Put away the strange gods that are amōgst you thus discourseth Can we thinke they had at this time amongst them simulachra Gentium In no case for they are said to haue y Iosh 23.8 cleaned vnto God And if they had had amongst them such grosse Idols after so many threatnings of the Law so many Iudgements executed vpon their fathers is it likely the Lord would so haue prospered them in their Warres against Canaanites when hee so forsooke them for one ACHANS theft in the accursed thing what then is his meaning August in Iohn quaest 29. Propheta sanctus saith AVSTINE in cordibus eorum cernebat cogitationes de Deo alienas à Deo ipsas admonebat auferri Quisquis enim talem cogitat Deum qualis non est Deus alienum Deum vtique falsum in cogitatione portar Strange conceits of God too too abhorrent from the nature of God they carryed in their minds these were the strange gods the Prophet commands to be put away For whosoeuer conceits God otherwise then he is carryes in his thought an Idoll a strange and false god Thus say wee truely the Heathens worshipping an absolute God out of the Trinitie worship not God but an Idoll of their owne braine We haue seene what Idols are The commendation of this people is that they turned from them and thereby euidenced the truth of their Faith Our duetie is from their commended practice as Iohn prescribes it to z 1. Ioh. 5.21 keepe our selues from Idols a point confessed yet thinke not it is for nothing the charge is so often renued and enforced on Gods people No doubt the Lord saw our propension is strong to Idolatrie that hee so strictly and often vrgeth the charge They must a Deut. 12.2 3. ouerthrow their Altars burne their Groues hew downe their Images abolish their very names out of their places b Deut. 7.2 3. Make no league of amitie with Idolaters nor reserue the instruments or c Isai 30.22 ornaments of Idols but cast them away with extremest detestation Their stile in Scripture is abomination stercorei Dij a terme so base and stinking to teach vs so to lothe them as those excrements that cast out most lothsome and noysome stench into our nostrils Hence also hath GODS Spirit so carefully recorded Histories of Gods vengeance vpon Idolaters that wee might tremble d 1. Cor. 10.6 7 to fall by like disobedience lest wee incurre like heauie wrath and vengeance of God What remaynes for vs but to be exhorted more and more to flie from Idols and all communion with them If thou haue left their worship thinke it not sufficient abandon their names their instruments their ornaments thinke thy faith and loue towards God encreaseth as thy hatred of Idols his riuals encreaseth in thee What e 2. Cor. 6.14 16 communion hath light with darknesse Christ with Belial the Temple of God with Idols What need may some say this exhortation wee haue long since renounced Idols and ioyned our selues to the true God Vtinam But to say little of our people which as the Iewes in IEREMIE measure Religion by their f Ier. 44.17 18 belly and because in times of Idolatrie things as they thinke for this life went better with them hang Rome-ward still in their affections who sees not how fauourably men beginne to thinke of the Church of Rome Images with Doctrine may well enough bee retayned that is stumbling blocks laid before the eyes of the blinde so we crie Take heed And Politicians many are of opinion there may be a reconcilement of the two Religions so may there I dare say of light and darknesse of Christ and Belial of God and the Deuill as well as of Christ and Antichrist Christian Religion with Antichristian superstition But let vs remember what wee heard in the explanation there are secular Idols as well as Idols in vse of Religion as much to be fled from as Heathenish or Popish Images There are some saith Paul that make their g Philip. 3.19 belly their god What are Drunkards but grosse Idolaters sacrificing their Patrimonies their Health their soule to Bacchus There be that serue Mammon make wealth their god offering bodies and soules to the Deuill to get wealth Religion Faith Obedience all must be sorted so as may suite with our intentions for riches GOD shall bee forsaken Body wasted Conscience wounded Soule damned and all to get treasure Beloued thus thinke Hee is as much an Idolater that prefers his wealth before obedience his pleasures before Gods seruice as he that h Isai 44.17 falls downe to a stocke and saith Deliuer me for thou art my god Followes the terminus ad quam to God It is not enough to forsake Idols and their worship except wee cleaue to the true God and zealously addict our selues to his seruice Therefore said IOSVAH Put away your strange gods i Iosh 24.14 and seeke the Lord feare the Lord and serue him in sinceritie and truth As in other particulars of Repentance it sufficeth not to flie from euill except k Isai 1.16 17. we cleaue to the good so thinke in this Amongst the Heathen were some that scoffed at Idols but were starke Atheists as that Dionysius dealt with Esculapius golden beard plucking it off with this scomme No reason the sonne should be bearded and the father beardlesse and stripping Apollo of his golden coate hee clothes him in wooll It was lighter for Summer warmer for the cold of Winter what oddes I wonder betwixt this Atheisme and that Idolatrie A like sinne is notorious in many of our people professing they are no Papists being farre worse flat Atheists in life practising no Religion at all Great men they thinke themselues that they inueigh against Poperie though meane while they liue in grosse ignorance of God and contempt of his pure worship How much better were it to continue Papists then to lose all sense of a Deitie to liue without all dread of God and feare of his holy Name Though it bee true there is no hope of the saluation of an obstinate Idolater yet this I thinke as true that as Christ speakes of Sodome and Gomorrhe their state in iudgement is more tolerable then the state of vnthankfull Cities so the damnation of Idolaters is much more
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
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
owne corruption and fleshly concupiscence alwayes i Gal. 5.17 fighting against Grace sometimes k Rom. 7.23 leading vs captiue clogging vs in euery good dutie till wee begin to thinke such rebellion in our members such dulnesse in best performances cannot stand with sinceritie Fourthly Diuine tentations The Lord himselfe sometimes l Iob 13.26 writes bitter things against vs withdrawes the sense of his loue m Psal 51.12 the ioy of his saluation in such sort that whoso iudgeth of himselfe by his sense must say as Dauid the Lord hath forsaken him All these strong oppositions against faith shew how necessary for the strongest and most couragious confirmation and comfort is Vse They know not therefore their owne hearts that boasting of I know not what strength and perfection of faith despise the Ordinances of God set apart to our confirmation and growth in grace Preaching and Sacraments c. are either for Aliens or Nouices in faith These are come to such perfection that they now need no more of our Ministerie to confirme them To whom may I not say as Isaack to Iacob with vnexpected speed bringing his Venison How hast thou found so soone my Sonne Behold Gods Children of longer standing and more experience complaine them heauily of doubtings and infidelitie and notwithstanding daily vse of Gods Ordinances and striuing against sinne finde it hard at times to maintayne so much as endeuour of perfection in faith and mourning for infidelitie Dare they answere as Iacob The LORD hath brought it to their hands I dare say of such as boast of perfection and contemne Gods Ordinances they lye as Iacob God hath not wrought it Onely the Deuill hath deluded them Our perfection is to acknowledge imperfection he is perfect in Pauls minde that n Philip 3.14 15. acknowledgeth himselfe imperfect and striues to that marke Secondly But yeeld thy faith as firme as was Abrahams art thou sure it shall so continue It is good to prouide against possible dangers and in that respect to vse meanes of confirmation Those meanes are first continued vse of Gods Ordinances Hearing Reading Sacraments Prayer c. Ministers are giuen you not only to gather you into the Church but to continue you therein and o Ephes 4.12 13 to build you onward to perfection Secondly carefull obseruance of all Gods fauours in former times vouchsafed Keep Record and Register of all Pledges and euidences of Gods loue how hee hath giuen issue out of temptations as p 2. Cor. 1.10 Paul q 1. Sam. 17.37 Dauid c. Thirdly Store thy selfe with knowledge of the Word of God Make thy memory as the r Mat. 13.52 Storehouse of the wise Scribe filled with holy sentences of Law and Gospell that against euery temptation thou mayst haue what ſ Ephes 6.17 to oppose Fourthly Tye thy selfe precisely to obedience the studie of Sanctitie Faith relyes not on our works yet I think with Lombard Hope and Faith also ariseth out of our works and is furthered thereby I say not by their worth but by their presence Obedience is the best euidence faith can follow in applying Gods promises made to vs in Christ Vainly in respect of comfort doth any man meditate the generall promise that is not able to assure himselfe that they belong to him And that assurance growes from our obedience and t 2. Pet. 1.10 sanctification VERS 3.4 That no man should bee mooued by these afflictions for your selues know that we are appointed thereunto For verily when we were with you we told you before that we should suffer tribulation euen as it came to passe and yee know HOw necessary comfort and confirmation was for this people Paul here preuentingly sheweth in respect of the afflictions had befalne him whereout hee knew Satan would worke his own aduantage amongst the people Wherewithall hee interlaceth arguments to preuent wauering in that respect First From consideration of the ordinance and appointment of God where the argumēt lyeth not so much in the ineuitable necessitie as in the conformitie that should be in vs to euery will and appointment of GOD. Secondly from his prediction Reason they had none to be mooued with these afflictions It was no more then they were forewarned of and taught to expect where the prediction is amplified by the concordant euent it so came to passe That no man should be mooued c. The word signifies to be drawn away by flattery or to yeeld to flatterie The Apostle supposed and foresaw how the Deuill would take occasion in these afflictions by flattery to insinuate himselfe into the minds of Gods people by promise of more ease by a cōtrary course to draw them from soundnesse of Faith and Pietie Such a milde Artifex is Satan leauing no course vnassayed to withdraw from the faith In dayes of prosperitie by terrour of afflictions In times of tribulation by flatterie and promising more ease His flattering insinuations conceiue these their likes First hee beares vs in hand that the course attended with crosses cannot be that which most pleaseth God hee is no step-father to his children it is likely if our wayes pleased him our very enemies should be at peace with vs. See Ier. 44. Secondly or else it is suggested there is no prouidence taking notice of things well or ill done vpon earth at least u Mal. 3.14 no profit gotten by the seruice of God Thirdly if neither of these succeed yet ease is pleasing to flesh and bloud hee knowes wee are Epicures by nature of voluptuous disposition of Issachars mind rest is good c. Vse Arme wee our selues against this flatterie and insinuation of Satan he is more to be feared cum mulcet quà m cum terret First learne in wisedome to measure the goodnesse of Faith and Pietie rather by the comfortable end then the pleasing beginnings Secondly and know the reward of Religion stands not chiefly in blessings of this life but First in x Gal. 6.16 inward comforts Secondly y Mar. 10.30 graces of Gods Spirit Thirdly heauenly happinesse Wee are thereto appointed So is the Ordinance of God that z Act. 14.22 through tribulation wee must enter into his Kingdome Reasons of the Ordinance if any demand First the Lord by this meanes would settle vs in perswasion and hope of a better life after this which made Paul say that the tribulation of Gods Saints in this life is an a 2. Thes 1.5 argument demonstratiue of a Iudgement to come Secondly withall inflame desire and longing after that happy estate so fares it with most and best of Gods children the ease of this life abates their egre pursute of the things that concerne his Kingdome And it is remarkable in the Lords courses when his children haue beene most fleshed in the things of this life and begunne to surfet of prosperitie he hath mingled to them a cup of bitternesse visited with affliction See Gen. 14.12 Thirdly there is a
him nay rather iustifie him If he iudge vs we may not iudge him but rather adore him c. But in this of loue we may reciprocate with God to reloue him is our happinesse wo if we answere him not in some measure of relouing affection That forementioned ads to it no small cōmendation It brings home ioy to the soule from euery good grace and blessing of God bestowed on our Brethren so amiable is Christian loue he neuer wants ioy that hath it if from his owne sense it flow not yet results it plenteously from others happinesse And I dare say hee hath no ioy that wants it that beares ill will at Sion Gods blessings on his children are the tortures of all such as walke in the way of h Gen. 4.5 Cain VERS 10. Night and day praying exceedingly that wee might see your face and might perfit that which is lacking in your Faith THe last effect of Timothees tydings in the Apostle is prayer amplified by the manner that it was First Assiduous Secondly Feruent Thirdly the matter to see them and that for this end to supply the defects of their Faith Night and day is a phrase of speech importing assiduitie and frequent performance of that to which they are annexed i Luk. 3.37 ANNAH serued God with fastings and prayers night and day not but that shee had her times of necessarie refreshment but that shee was frequent in these dueties Praying exceedingly The word is more then exceedingly as you would say excessiuely so intimating the feruencie of his affection in begging this blessing of God So are gracious affections of all others most seruent and that loue strongest where Grace is the bond DAVID of IONATHANS loue It k 2. Sam. 1.26 was wonderfull passing the loue of women Womens iudgement is more shallow therefore their affections strongest they are the weaker vessels if wee respect their iudgement but their passions no lesse then violent Dauid willing to expresse the feruour of Ionathans loue preferres it by this comparison Of friendship they make three kinds First Profitable where profit is the bond Secondly Pleasant where pleasure is the linke of affections Thirdly Honestie where vertue is the loadstone of loue the preeminence Heathens giue to that founded on Vertue which they say is the onely perfect friendship For first it must needs be best loue that what is most amiable procures In a gracious eye more l Psal 15.4 louely is Vertue clothed with ragges then Dishonestie in Princely Robes Secondly in this concurres the best profit and delight No mans graces so meane but may yeeld vs benefit and delightfull contentment Thirdly the helps and furtherances of loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beneficence are here eminent Aristotle giues reason why perfit amitie could not be inter males they are at discord in themselues are fickle and inconstant in their desires and iudgement Vse This once be aduised haue m Rom. 12.18 peace with all as much as may be Desire loue of none but such as feare God there can be no sound friendship nisi inter bonos I cannot but wonder to see gracious men ambilitious of gracelesse mens loue First God hath n Gen. 3.15 put enmitie betwixt the two seedes we are too foolish if wee thinke to reconcile it Secondly besides how harsh are the termes on which their friendship must be maintayned many a foule sinne must be winked at and giuen way vnto in case we thinke to hold peace with them Reproofes are gall and worme-wood til such time as their hearts are reconciled to the Law of God entyrenesse constancie of loue can none be expected so great as is procured by gracious goodnesse Obser Praying excessiuely So doe gracious desires expresse themselues by frequent and feruent prayers Looke what a gracious heart longs after it prayes for with importunitie as Dauid for o Psal 84. 42. restoring to the Tabernacle Vse 1 It differenceth the Hypocrites flying and flashing wishes from the sincere desires of Gods children The happie estate of the righteous Hypocrites see afarre off and wish to partake p Num. 23.10 Let my soule dye the death of the Righteous Prayers daily and feruent are not found in them q Pro. 17.16 The Foole hath a price put into his hand to get knowledge but hath no heart hee is loth to wearie the Lord with suites Gods children as they specially feele the miserie of the want see the excellencie of the blessings so are they daily and importunate in praying for them and are of Iacobs mind r Gen. 32.6 they will not let the Lord goe except he blesse them This account make heauen is not wonne with wishing the strongest cryes and teares are all little enough to procure grace from the Father of lights How should this perswade vs to continue in prayer Vse 2 who would lose one euidence of sinceritie especially in his desires Grace is seene more in the affection then in action performances are weake ſ Rom. 7.18 desires strong and feruent if they be gracious They may well be iealous of sinceritie that grow cold and negligent in prayer To see your face and to perfit c. The things thus prayed for are here expressed to see their face and that to this end that he might adde to their perfection Would not the writing of so pithie an Epistle so full of diuine Doctrine and exhortation suffice to this end without his presence and personall preaching Obser Sure it should seeme he was of the mind that his liuely voyce had in it more liuely energie and that Preaching was more powerfull euen to encrease Faith then Writing The priuiledge of this Ordinance it is to t Rom. 10.17 beget Faith principalitie it seemes to haue amongst the meanes to encrease it Therefore Paul hauing written to Hebrewes a large Epistle yet aduiseth them to u Heb. 13.22 suffer the Word of exhortation from their Pastors and writing to Rome a plentifull Epistle yet longs x Rom. 1.11 to see them that he might bestow vpon them some spirituall gift Vse Despise not reading of Scriptures or other holy helps of humane writings yet let prophecie haue the preeminence God hath dealt graciously with vs in these times storing vs with varietie of holy mens labours wee shall be vnthankfull if wee despise so great Grace of God offered to vs yet beware of that delusion to thinke good books better then good Sermons Feare y 1. Thes 5.20 to despise prophecie so to addict your selues to reading that you z Pro. 28.9 turne your care from hearing the Law your reading praying all things in that case become abominable Defects of Faith Could there be any in men so renowmed Some say the Apostle speakes hypothetically to supply defects of Faith if there were any but what needs such supposition when euery mans Faith is apparantly defectiue hath wants to be supplyed except perhaps wee may thinke Faith is priuiledged
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
attained perfection Sith then to helpe all these defects the Ministerie is ordained and by it the Spirit is effectuall who shall dare separate what God will haue ioyned together Answers to the Argument are thus framed first the Apostle must be vnderstood coÌ„paratiuely not as meaning they had no need of his commonefaction but not such need as men auerse from charitie Examples we want not of Sentences many in shew simple and vniuersall yet to be vnderstood ex parte and in comparison If yee were blind yee should haue p Ioh. 9.41 no sinne that is none in comparison not simply none Christ sent me q 1. Cor. 1.17 not to baptize but to preach the Gospell not so much to baptize as to preach Secondly though to instruct them as ignorants was needlesse yet to admonish and excite them as deficient in the measures of loue was not vnnecessarie and thereto tends the correction subioyned Obser Leauing them we take the Obseruation affoorded vs by the Apostle thus Gods teaching is alwayes effectuall and perswasiue it workes what it prescribes God teacheth two wayes first outwardly by his Ministers that is not alwayes thus effectuall secondly inwardly by his Spirit the degrees are two first enlightening the mind to know what by his Ministers he propounds secondly effectuall inclining the will and affectons to embrace and prosecute the duties knowne Euery one that hath heard and r Ioh. 6 45. hath learned of the Father commeth vnto Christ that is beleeueth in him Haec gratia à nullo duro corde respuitur August de praedestinat Sanct. cap. 8. God putteth his Law in their hearts and writeth it in their inward parts and so causeth them to walke in his Statutes Ezech. 36. How the Lord preuailes thus with the will of man is questioned betwixt vs and â—alâ—e Pelagians It pleaseth them that the Lord propounds to vs only pleasing obiects August in Ioan. traectat 26. fit to allure the will as when a shepheard shewes a greene bough to a sheepe or a father nuts and such like pleasances to his child fit to allure them As if there were some fitnesse in nature to be allured with spirituall things and the propension to bee affected with them were not of Gods meere inspiâ—ement and infusion First then said Paul amisse It is God that Å¿ Phil. â— 13 workes in vs to will and doe Secondly and vainely prayeth God to t Heb. 13.21 worke in vs what is wel-pleasing in his sight Thirdly as vnfittingly hath Moses taught the naturall u Gen. 6.5 inclination of the heart to be onely euill Fourthly and Paul put x Rom. 8.7 enmitie betwixt wisdome of the flesh and the Law of God Fiftly the heart saith Ezekiel must be y Ezech. 36.26 27. changed by the Spirit of God before we can walke in the Lords Statutes Sixtly and by old Schoole-Diuinitie the habits of Faith Hope and Charitie are infused rather then drawne out of the power of the soule And this is Gods teaching whereof the Apostle here speakes the giuing of Gracious abilities to doe that which is pleasing in his sight and not onely the exciting of the naturall power of the will and alluring it by pleasing obiects as Semipelagians dreame What euer the maner is the effect and fruit is ablenesse to doe and actuall doing what the Lord thus teacheth So that if any would know whether hee bee taught of God the surest euidence of election and our being within the couenant of Grace his Gracious abilities to holy dueties must be examined It is true of all such that Paul speakes of himselfe they z Phil. 4.13 can doe all things through Christ that strengtheneth them and in comfortable measure practise whatsoeuer the Lord prescribes knowing beleeuing louing obeying the truth So that it is meere hypocrisie that pretends absolute disability Abilitie is of two sorts First complete which is not incident into this life Secondly Competent for acceptation whereof all taught of God are made partakers First a Heb. 13.18 desiring in al things to liue honestly Secondly b Act. 24.16 endeuouring to keepe good conscience before God and man Thirdly c Iob 1.1 eschewing euill and working righteousnesse Fourthly and d Mar. 9.24 mourning for defects in obedience VERS 10. But wee beseech you Brethren that yee increase more and more THe exercise of loue in this people hath beene commended lest the commonefaction might seeme vnnecessary the Apostle corrects himselfe that they might not seeme to haue attained perfection or in no respect to want admonition There is in this verse something tending to their prayse as that to the Brethren of Macedonia their loue was extended something also wherein their defect is noted that to Macedonians onely their countrimen their loue was limited wherefore they are exhorted to increase more and more Obser The increase of charitie may be doubly conceiued It growes first extensiuely secondly intensiuely Extensiuely when it enlargeth it selfe to more persons then at first imbraced Truth is charitie the larger and wider it is the better Therefore yee may obserue restrained charitie alwayes to heare ill in Scripture as in Pharises limiting their loue e Mat. 5.43 to friends and such as were able and willing to f Luk. 6.34 retaliate kindnesse As on the contrary Abrahams beneficence is hereby amplified that it was almost g Heb. 13.2 promiscuous Not but that in some offices and measures of loue some may haue preeminence but vtterly it is a fault amongst vs if any especially of Gods people be excluded Reasons First the neerer wee come to our h Mat. 5.45 paterne in louing the more commendable is our charitie Secondly and to be impartiall in loue is no small euidence that our loue is without dissimulation Vse Be iealous of loue limited to men eminent in Grace or dignitie or linked vnto thee in amitie or cohabitation Some preferment let them haue in measures of loue Yet thinke first the meanest in Christs body are fellow members i 1. Cor. 12.22 and necessarie Secondly and no beleeuer is now k Ephe. 2.13 an alien Thirdly and Religion makes vs l Rom. 12.16 Psal 119.63 equall if it findes vs not so Intensiuely Charitie is conceiued to grow when the feruour of it is increased Such adding to the degrees of Grace receiued is necessary in all gifts most in charitie As being first m 1. Cor. 13. tot most fertile of all good fruits Secondly strongest bridle to corruption Thirdly that which seasoneth all other gifts and dueties Meanes to increase it first Labour to n Ephe. 3.18 comprehend with all Saints what is the height and depth and breadth and length of the Loue of God The more plentifull our apprehension of Gods loue to vs is the more are our hearts enlarged to loue God and his Saints Secondly Emptie thy heart of selfe-loue the bane and breakenecke of Christian Charitie Thirdly Be not curious
Deepest consideration of the c Heb. 6.6 10.26 2. Pet. 2.20 fearefull condition of such as fall from the Grace of God becomming more hopelesse then Infidels more profane then Atheists I doubt not but more grieuously tormented then the most sauage amongst hopelesse Heathen Thirdly Prayer vnto God by whose grace onely we stand By d 1. Pet. 1.5 whose power alone wee are guarded through faith to saluation VERS 15.16.17 For this we say vnto you in the Word of the Lord that we which liue which remaine at the comming of the Lord shall not preuent them which sleepe For the Lord himselfe shall descend from Heauen with a shout with the voice of the Archangell and with the Trumpe of God and the dead in Christ shall rise first Then we which are aliue and remaine shall be caught vp together with them in the Clouds to meet the Lord in the Aire and so shall we be euer with the Lord. THe Apostle goes on in his purpose setting downe new arguments of Consolation in respect of the dead In these Verses wee haue one taken from the order of our Glorification wherein they that are dead in the Lord haue preeminence aboue those that are found aliue at his comming And thereby takes occasion to explaine the order course of the Lords dealing at his second comming And because it is a secret strange to Reason to win it the more credit he prefaceth thereto vers 15. So that in the words we haue three things to consider first the prerogatiue of the dead aboue the liuing at the comming of Christ secondly the explication thirdly the confirmation thereof Take we the words as they lye in order Quest This we say vnto you in the word of the Lord. The question is where Paul had this from the Lord whether from some other grounds of Scripture or by speciall reuelation or by tradition Answ It matters not much to enquire what hee speakes of the e Mat. 24.31 Iob. 5.28 29. last trumpe and ministerie of Angels in the resurrection of the voyce of the Lord and his descending from heauen wee haue extant in the Euangelists What he here speakes touching the order of proceedings at Christs comming is found no where but in this Apostle whether this were amongst the speciall f 2. Cor. 12.1 reuelations he had in his extasie or at some other time discouered we need not enquire we know him of that number that spake by inspiration of the holy Ghost Whereas to win credence to this mysterie he prefaceth with mention of the word of God supposing it sufficient to procure faith to strangest secrets we learne that in strangest mysteries and secrets farthest aboue the reach of reason our inquiries must stay when once we are assured the mouth of the Lord hath spoken them Therefore we may obserue it hath bene an imputation and blemish to them that haue questioned things strangest to reason once vttered in the Word of the Lord as to g Gen. 18.23 Sarah in the promise of a sonne to be borne in her old age after so long barrennesse h Luc. 1.18 20. in Zacharie father of Iohn Baptist i Num. 11.21 22. in Moses c. Vse It teacheth vs to captiuate our Reason to the word of God and not to giue it libertie curiously to search beyond reuelations but to make this the vtmost period of our inquisition The mouth of the Lord hath spoken it To tell you how many haue fallen into errours and heresies damnable by giuing reines to reason in this kinde were endlesse We are not I thinke vnacquainted how in that great mysterie of the Trinitie some by this meanes haue bin blinded whiles willing to make that transcendent mysterie hold correspondence with the shallow conceit of their vnderstanding they haue vanished away in their apprehensions and growne to deny that mysterie so plainly taught vs in the Word of God Whence grew Arius to his heresie denying the eternall generation of the Sonne from the Father and his equalitie vnto him in power wisedome eternitie and other essentiall properties of the Godhead saue that he could not conceaue things otherwise in Gods then they are in humane generations And Porphyrie contradicting that Article of the Resurrection fell thereto by ouer-far enquirie not able to conceiue how the substance of our bodies deuoured by beasts and so by digestion incorporated into their substance could againe be seuered Brethren know we that k Deut. 29.29 things reuealed so far as they are reuealed are ours and our Childrens and that faith must go beyond reason in matters supernaturall belieuing what the Lord speakes euen because he speakes them though Nicodemus his question cannot be answered l Iohn 3.9 How can these things bee See wee now the priuiledge it selfe it s propounded first negatiuely Wee that suruiue shal not preuent them that sleepe secondly affirmatiuely the dead in Christ shall rise first Sense It is enquired how Paul reckens himself amongst those that should be found aliue at Christs second comming sith he professeth to Timothy m 2. Tim. 4.6 the time of his dissolution was at hand and after aduizeth this people n 2. Thes 2.2 not to thinke the day of the Lord so nigh as to fall within compasse of that generation A question that much troubled S. Hierome and much toyles he himselfe to find out a solution reiecting in truth better expositions of others then himselfe brings any Our later Interpreters thinke the Apostle being vncertaine of the time of Christs comming would expresse here in his practice our dutie that is to stand in cōtinuall expectation of Christs second comming to Iudgement and so to order euery day as if it were the last day of the world A duty it is needfull to o Mat. 25.13 watch continually But that the Apostle should vpon this ground performe it because he knew not whether it might fall into his life time is vnlikely by that caueat giuen 2. Thes 2. Vnlesse perhaps we may thinke that as yet it was not reuealed to the Apostle that the Lords comming should be longer deferred This once is a truth The Lord did not at once reueale all things to his seruants the Prophets but as the Authour to the Hebrewes speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by parcils as you would say acquainted them with his secrets Instance we haue in Abraham that he should haue a seed of blessing was first reuealed whether p Gen. 15.2 by generation or adoption it seemes was not till after opened When its farther made knowne that it should be of his body by generation yet whether by Sarah or some other seemes not yet to haue bene reuealed which was in likelyhood the occasion of their q Gen. 16.2 errour in Hagar So perhaps in this particular That there should be a second comming of Christ to Iudgement and that this comming should be sudden in a time when it was least expected was reuealed
that we might from the sweetnesse of the taste here vouchsafed vnto vs frame this kind of reasoning to our selues If the taste of this happinesse be so sweet Oh what shall the fulnesse be If this glimmering light of Heauenly knowledge when we see but as in a Glasse darkely be so delightfull what shall it be to see the Lord face to face and to know him as hee is If our weake obedience and the first fruits of the Spirit be so comfortable that wee highlier prize it then all the treasures of the World what shall the perfection of Holinesse be When there shall be no Deuill to tempt no Concupiscence to entice no Flesh to lust against the Spirit no Law in our members to rebell against the Law of our mind If the communion we haue here with Christ in his Word and Sacraments be so ioyous that we are of Dauids mind x Psal 84.10 One day in the Lords House is better then a thousand in the Tents of vngodlinesse and thinke it more honour to bee a Doore-keeper in the House of God then to reigne in the Tabernacles of the wicked what shall it be to enioy the immediate Presence and Glorie of God our Father Christ our Redeemer the holy Ghost our Comforter c. To which if wee adde the consideration of the vnchangeablenesse of that estate what can be added to that measure of happinesse We shall sayth the Apostle be euer with the Lord. Obser So then the blessed state of Gods children after this life is vnchangeable and euerlasting That inheritance y 1. Pet. 1.4 is incorruptible vndefiled and that fadeth not away That life is z Dan. 12.2 euerlasting that Sabbath a Isai 66.23 is perpetuall that glory is eternall that ioy lasts for euermore There be three things eminent in the state of glory aboue that of Gods children in this life First perfection Secondly perpetuity Thirdly immutability We see now but in a glasse imperfectly b 1. Cor. 13.12 then face to face wee haue now c Rom. 8.23 the first fruits onely of the spirit the d 2. Cor. 1.22 earnest penny of our redemption then the full measure according to the measure of such creatures We haue now peace of Conscience but alas how often interrupted with vnspeakeable horrour Now reioyce we with e 1. Pet. 1.8 ioy vnspeakeable and glorious but times fall out as with Dauid that we need pray f Psal 51.12 Restoring the ioy of the Lords saluation There is peace without trouble ioy without sorrow Foelix securitas secura foelicitas saith BERNARD foelix aeternitas aeterna foelicitas saith Augustine Vse 1 Herewith g 2. Cor. 4.16 18. solace wee our selues in all afflictions yea though they seem to threatē vs with death It is a blessed change we make by dying in the Lord or for him Giue hopelesse men leaue to tremble at death whose portion is in this life Let Gods children sealed with his Spirit lift vp their heads for ioy in their dissolution as Simeon sings his Nunc dimittis * Ambros de bono mortis cap. 2. quasi necessitate quadam teneretur in hâc vitâ non voluntate saith Ambrose Vse 2 Secondly Leaue to moderate mourning for the dead though neuer so neare Hicron that die in the Lord. Lugeatur mortuus sed ille quem gehenna suscipit quem tartarus deuorat in eius poenas eternus ignis aestuat saith Hierome intending to put measure to a mothers sorrow Vse 3 Thirdly h 2. Tim. 4.8 Loue and long for and i 2. Pet 3.12 hasten vnto the second appearing of Christ Fourthly Know hence that the miserable estate of the Vse 4 damned in Hell is also vnchangeable and euerlasting It was Origens errour and the Chiliasts that within one thousand yeeres after the resurrection there should bee a yeere of Iubile for the damned in Hell a yeere of release out of their torments I maruell then why Abraham said They k Luk. 16.26 cannot come from you to vs. Why our Sauiour said That l Mar. 9.44 worme dies not that fire goes not out why hee calls that fire m Mat. 25.41 euerlasting * Bernard meditat cap. 3. Procul à beata Paradisi patriâ exulati cruciabuntur in gehennà perpetuâ nunquam lucem visuri nunquam refrigerium adepturi sed per millia millium annorum in inferno cruciandi nec inde vnquam liberandi vbi nec qui torquet aliquando fatigatur nec qui torquetur aliquando moritur sic enim ignis ibi consumit vt semper reseruet sic tormenta aguntur vt semper renouentur Bernard And I wonder how else their punishment answeres to their sins they sinned saith THOMAS in aeterno suo Iust therefore that they should be tormented in aeterno Dei Their desires to sinne were euerlasting saith Gregorie is it not iust their punishment should be euerlasting Euen now in hell continues their impenitency and can we thinke the sinnes may bee pardoned that are not repented Lastly the Maiestie they offended is infinite some infinitenesse then there must be to answere the violation of that infinite Iustice it cannot be in the weight lest the creature be abolished It must bee therefore in the continuance VERS 18. Wherefore comfort one another with these words THe inference out of this whole Treaty touching the state of the dead in Christ wherein consider first the duetie inioyned Comfort one another the meanes of comfort with these words The points obserueable are these First The duety we owe to the afflicted that is comfort n 1. Thes 5.14 Comfort the feeble-minded Man that is in miserie o Job 6.14 should be comforted of his friends but that men haue forsaken the feare of the Almighty Reasons 1 First compassion Sympathy that should be betwixt vs in respect of our neere linking together in the body of Christ If a thorne be in the foot the backe bowes the eye is busie to prie into the hurt the hands doe their best to plucke out the cause of anguish euen we are p Ephe. 4.25 members one of another therefore said PAVL q 2. Cor. 11.29 Who is afflicted and I burne not Reasons 2 Secondly We our selues are r Heb. 13.3 yet in the body and may suffer what others now feele Reasons 3 Thirdly ſ 2. Cor. 2.7 Sorrow saith the Apostle is a gulfe how many swallowes it vp for want of comfort Example see in Iobs friends Barzillai c. Defectiue in this duty are first all men insensible of others sorrowes whom the afflictions of Gods children touch not They drinke wine in bowles saith AMOS but t Amos. 6.6 8. no man is sorry for the affliction of IOSEPH Therfore the Lord hath sworne by himselfe that he doth abhorre the excellency of IACOB and hate the Palaces thereof How can we be assured we are quickened by the Spirit of Christ that haue u
yea one from the dead yea an Angell from Heauen should tell him that to morrow should be his Iudgement Questionlesse it is truth Nothing teacheth such men faith but sense It is questioned amongst Schoolemen whether the faith that Iames affirmes Deuils to haue bee faith in propertie of speech or not And they resolue no for they beleeue not what God speakes because hee speakes it but because they feele it And like commonly is the faith that Reprobates haue of any truth supernaturall sense is their only reason of beleeuing and by euents only they giue credit to Diuine Predictions How often threaten wee out of Salomon The x Pro. 23.21 Drunkard shall be clothed with rags A y Pro. 21.17 louer of pastime shall bee poore The z Pro. 6.26 Where shall bring to a morsell bread Yet who beleeues our report till hee feeles his pouertie seize on him as an armed man And thinke you in case the time were reuealed the Sonne of man when hee commeth should finde faith on Earth In Reprobates little or none neuer a whit the more for the Lords reuealing the time of his comming I say then as Abraham When the Glutton thinkes so much power in a Messenger from the dead to worke faith in his brethren nay sayth ABRAHAM a Luke 16.31 If they heare not MOSES and the Prophets neyther will they beleeue though one come from the dead So if while the comming is certaine the time vncertaine they repent not neyther would they repent or beleeue though the Lord had reuealed the day and houre of his comming to Iudgement Lastly consider of this pretended expediencie but by this Reason Some hundreds of yeeres are past since Peter said b 1. Pet. 4 7. The end of all things is at hand wee see or may see a sensible decay and languishing through age in this vast bodie of the World How is the strength of the Earth worne out with long trauell to bring forth fruit for the vse of mans life the other creatures how are they feebled since their first originall Yea how many signes of Christs second comming haue beene euidently accomplished in our eyes c 2. Thess 2.3 8 Apostasie from the faith reuealing of that man of sinne his consumption in a great measure by the breath of the Lords mouth And yet who almost bethinkes him of preparation against that Day and rather liues not as if Death and Hell and Iudgement were all but Fables To conclude this point therefore as great and farre greater expediencie there is not of concealing as of reuealing the time of Christs second comming to Iudgement And the conclusion I hope is cleere The and season of Christs last comming is amongst Gods secrets knowne to no man nor possible to bee knowne by Scripture Reuelations Vse Where comes iustly to be taxed the curiositie should I say or licentious boldnesse of such as haue in this point presumed to haue an eye where the Lord hath no tongue to inquire into this secret and vpon inquirie presumptuously to determine of the time of Christs second comming and of the end of the World All Ages haue beene pestered with such wits diuerting mens mindes from preparation to meete the Lord to vaine speculations of things vnreuealed and therefore vnprofitable Amongst Philosophers serious contemplatours of of the Worlds fabrique the originals course and state thereof specially the Mathematicians and Star-gazers as the Prophet cals them tooke vpon them to determine the question as Tully sayth they conceited Magnum quendam Annum a great Yeere wherein all the Starres should returne to the originall site and position when that Yeere came should be the end Macrobius calculates this Yeere to consist of fifteene thousand Sun-yeeres Others of the same Heresie allow it thirtie sixe thousand Sun-yeeres They haue calculated belike the Natiuitie of the World as they vse to doe of men and thereby found out amongst the Starres what wee cannot find in Scriptures the precise time of the end of the World Amongst Iewes the prophecie of Elias as they say the Thisbite as we the counterfeit goes current alloting to the continuance of the World sixe thousand yeeres Sexerunt Annorum millia huius mundi Duo millia inane Duo millia lex Duo millia Christus postea finis from them it seemes Lactan. de diuino praem l. 7. c. 14. Lactantius and Hierome receiued that errour and haue added their explication to make it more plausible The sixt thousand yeere is not yet absolued that time once expired the consummation must needes be and the restoring of all things to a better state what is the Reason In six dayes God made the World rested the seuenth therefore must the World continue in this state sixe thousand yeeres and then be restored for with God a thousand yeeres is as one day one day as a thousand yeeres Within our owne remembrance Osiander Napier and sundry others haue busied themselues much in that question and determined too peremptorily of the time of consummation O curious wits of men not contented with things reuealed and necessary they must needes search into Gods secrets Cui bono was the old saying but to breed questions without end rather then godly edifying which is in faith Holily spake hee that said in this point Libentèr ignoro quod me scire Deus noluit I am willingly ignorant of what God would not haue mee know And know wee there is an holy ignorance beseeming Gods Children in things that hee hath pleased to secret vnto himselfe As holily may wee bee ignorant of what is concealed as wee can comfortably know what God hath reuealed Hereof thus thinke sith the Apostle so teacheth it is amongst those d Deut. 29.29 secrets that belong to God Vse Let vs leauing these idle and curious inquiries take notice of the dutie concernes vs in respect of the vnknownnesse and suddennesse of Christs comming as our Sauiour commends it vnto vs First e Mat. 13.35 To watch continually because in an houre when we thinke not of it the Lord shall come thus conceiue it that wee should stand in continuall expectation of it thinke of euery day as if it were the last Day of the World wherein Christ shall come to Iudgement As Hierome professed whether hee did eate or drinke or whatsoeuer hee did else hee thought he heard that terrible Trumpe sounding in his eare Arise yee dead and come to Iudgement Oh that there were such hearts in vs that the Swearer could thinke It may bee the LORD will now come if not to the Generall yet to my particular Iudgement his wrath may seize on mee euen while the Oath is in my mouth and then what shall become of my poore soule that the Drunkard would thinke the Iudgement may come euen betwixt the cup and the lip as on f Dan. 5.5 6. BELSHAZZAR in the middest of his iollitie But alas Brethren how mocke wee at the mention of that day as those in
day and at death to bee found in Hell in torments What to spend our dayes in wealth and iollity and in a moment to goe downe to Hell Heare those wretched men crying out of their folly when it is too late i Wisd 5.8 What hath pride profited vs and what hath the pompe of riches brought vs All these are vanished as a shadow passed away as a Post left nothing behind them but guilt and paine torturing and tormenting the soule without ease or hope of end Let me therefore say as Isai Oh k Isai 55.6 seeke the Lord while hee may bee found call vpon him while hee is neere There is yet place for mercy when that Day commeth Nothing but indignation and wrath tribulation and anguish vpon the soule of euery one that hath done euill VERS 4.5.6 But yee Brethren are not in darkenesse that that Day should ouertake you as a Thiefe Yee are all the Children of Light and the children of the Day we are not of the Night nor of darkenesse Therefore let vs not sleepe as doe others but let vs watch and be sober THe words haue apparently this scope to preuent the discomfort that might arise to Gods children by the noise of that so fearefull destruction that the Day of the Lord brings to the wicked Wherein besides the scope obseruable are First the condition and state of Gods children Secondly their priuiledge in respect of that state Thirdly the duety that concernes them in regard of both From the scope and practice of the Apostle subioyning comforts for Gods children immediatly vpon the mention of the terrour of the last Day thus much wee learne that are Ministers for our imitation Obser So to conuerse in terrifying the vngodly that wee forget not to comfort Gods children As we must warne the vnruly l 1. Thes 5.14 so comfort the feeble-minded This is that I thinke Paul calls m 2. Tim. 2.15 Cutting or deuiding the Word aright our Sauiour Giuing the houshold their portion when wee share out to euery one what belongs vnto him terrour to whom terrour comfort to whom comfort belongeth So ISAI n Isai 10.11 Woe to the wicked it shall bee ill with him for the reward of his hands shall bee giuen him But say to the righteous It shall bee well with him for they shall eate the fruit of their doings Reasons may bee First the tender disposition and temper of their hearts readie to bee immoderately cast downe with the least noyse of any thing that sounds terrible from the mouth of the Lord. o Isai 6.2 They tremble euen at the words of the Lord that howsoeuer wicked men are not mooued with the workes of God except they be maruailously extraordinary yet the very Word of God sounding any thing fearefull from him makes them cry out as MOSES p Heb. 12.21 I tremble and quake EPHRAIM and the Inhabitants of Samaria are brought in by the Prophet mocking at the Lords executions well q Isai 9.10 The brickes are throwne downe but wee will build it with hewne stones But see Iosiah when he but heares the Words of 〈◊〉 Law his heart r 2. King 22.19 20. melts and he is as a man ouer-whelmed with feare so that the Lord is faine presently to send him his cōfort that his eyes should not see the euill As an ingenuous childe trembles at the Word of his Father and more feares at the shaking of the Rod then a slauish disposition at the feeling of many stripes so c. Besides the truth is if there bee any thing terrible in our Ministerie it belongs not to Gods Children as they are such as if there bee any thing comfortable that is all and onely theirs See Esay 61. Rom. 16. Aug. de correption Grat. cap. 9. Some caueats must here bee remembred There are Children of God saith Augustine that are not so to vs though they bee to God as being written in the memoriall of God the Father Iohn 11.52 such was Paul before his Conuersion c. To these whiles yet in the state of Nature discomforts are not vnprofitable to bring them to Christ Moses brought Israel to the borders of Canaan though Ioshua diuided it for an Inheritance vnto them It had I thinke this Moral the Law is that that prepares vs to grace though the Gospell bee the instrument to conuay it into our hearts Secondly againe there fall out times when as Gods Children though they lose not their adoption yet forget to demeane themselues as becomes the Children of such a Father in such case God himselfe ſ Iob 13.26 writes bitter things against them and Paul casts forth the Thunderbolt of t 1. Cor. 5.5 Excommunication against the incestuous Corinthian that his spirit by Repentance might bee saued in the Day of the Lord Iesus Vse It warrants vnto a Minister a like course in teaching against the sottish prescripts giuen by their people Some we haue of this minde they would haue all Ministers at all times to al men as is said of Barnabas u Act. 4.36 sons of consolation and with these it is crime enough to be charged on a Minister that hee doth at any time though with neuer so good caution proclaime the Lords terrours Others againe cry out wee are too prodigall of our comforts they like better in vs the spirit of Iames and IOHN x Marke 3.17 those sonnes of Thunder It may be such sometimes is our indiscretion wee forget our rules of prudence but shall I tell you what I haue obserued in these prescribers of both sorts Those that call for continuall comforts are of all others most vnfit to receiue them such as neuer yet saw the horrour of sinne the terrour of the Iudge nor felt in any degree the bitternesse of a wounded spirit Onely they would haue their hurt healed with sweet words and are loth to take notice of the misery they are in by reason of their sinne And for the other sort howsoeuer they seeme to like best reproofes and threatnings of the sharpest yet if the finger be but pointed at their owne sinnes none so sensible or tender as they saue that vsuall their skill is such to turne off all from themselues to others It would be considered that these things are to be ordered not so much by times as by the people and state of their persons looke what is their condition such must bee their portion of the obstinate terrour of Gods Children comfort And because such is the estate of all visible Congregations that they are mixt companies consisting of both sorts they walke with rightest foot to the Gospell that so intermeddle these in their teaching that neither want what belongs vnto them Gods people hence learne no small part of Wisedome in all their reading hearing meditating of the Word of God that part of it especially that is spent in threatning and terror Know thou for thy comfort that fearest God and eschewest
the state present of his children their saluation is certaine whether they liue or die this they are or may be assured of liuing holily in this World they shall liue happily with Christ in the World to come Vpon like Grounds Gods Decree and Christs Death is Pauls glorious Triumph in the name and person of all Gods children Therefore i Rom. 8.38 39 neither life nor death no State or Creature shall separate from the loue of God or depriue of Saluation And that of the same Apostle k Rom. 14.8 Whether wee liue or die wee are the Lords And see how solid the foundations of this Assurance is built first on Gods Decree secondly on Christs Death Can any hinder the Lords Appointments or frustrate the vertue of the Death of Christ Vse Let it teach vs all the practice of that high point of Dutie l 1. Pet. 4.19 Resigning our selues to the Lords absolute disposing in our outward estate whether it shall be by life or death As m 1. Sam. 3.18 ELI as n 2. Sam. 15 26. DAVID It is the Lord let him doe whatsoeuer seemes good in his eyes Am I assured that neither shall hinder my saluation Then though the Lord prolong my life to see neuer so many euils though hee call to suffer death neuer so vntimely or full of torture me thinkes I cannot but say as they The Lords will be fulfilled Sometimes it falls out that life to Gods children seemes a burthen So did it to o 1. King 19.4 Elias seeing the miserable deprauation of all things in the Kingdome of Israel and the implacable furie of that Monster Iezabel So to p Iob. 6.9 10. Iob suspecting his strength in such extremitie of Afflictions Sometimes Death especially violent affrights euen to amazement It is indeed the most terrible of all painefull euils Consider we in either temptation what Paul here teacheth What euer our lot shall be whether Life or Death our Saluation is certaine founded on Gods vnchangeable Decree purchased by the precious Bloud-shedding and Death of Christ If Life be perplexed in miserie yet hee whom thou hast trusted is able to keepe what thou hast committed vnto him If Death seize thee whether naturall or violent it cannot separate whether wee sleepe or wake die or liue wee shall liue together with him that died for vs. VERS 11. Wherefore comfort your selues together and edifie one another euen as also wee doe THe words containe another Precept subordinately seruing to the practice of the duties of Sobrietie Watchfulnesse c. formerly inioyned In them obseruable are first the Duties secondly the Persons to whom they are inioyned thirdly the necessitie and ground of the Duties fourthly the mollification of the Precept The Duties are to comfort and edifie The word translated Comfort signifies indifferently to comfort to exhort to entreat That of Edifying is metaphoricall and signifies first to build vp thence it is translated to signifie any furthering or promoting of another or our selues in grace or gracious practice by Instruction Admonition Exhortation c. Obser The Dutie then is of all Gods people to further each other by all holy meanes in gracious courses To the People it is said q Heb. 3.13 Exhort one another dayly to the People commanded To r Heb. 10.24 prouoke each other to Loue and good Works to the People belongs that of Iude Å¿ Iude 20. Edifie one another in your holy Faith And long before t Leuit. 19.17 To rebuke their Neighbour and not suffer him to sinne Practice of Saints is ancient Before-time it was wont to be said in Israel u 1. Sam. 9.9 Come let vs goe vp to the Seer c. It is true that in the manner of performing something there is in all these peculiar to Ministers Thus conceiue this mutuall edification to differ from that wee call Ministeriall First the one is with Authoritie the other out of sociall Charitie Secondly to doe these things in the Congregation is so peculiar to the Ministerie that he is guiltie of x Heb. 5.4 vsurping the honour of AARON that intrudes vpon it yet in the Familie and priuate Conuersation the Duties belong to all Vse Two sorts of people are here reproued first of them that what in them lies destroy rather then build rather quench then further grace in others The Rulers in Christs time had made an Ordinance y Ioh. 9.22 That whosoeuer ioyned to Christ should be cast out of the Synagogue I make no question but Gods Decree was as peremptorie for the Ordainers to cast them out of his Kingdome Christ I am sure cries heauie Woe to such as z Luk. 11.52 neither entred themselues nor suffered those that would And but that I know all haue not Faith and that the World cannot receiue the Spirit of God a man might make question whether these were the dayes of the New Testament I meane for the behauiour of the multitude It was prophecied of those dayes a Zach. 8.21 Mic. 4.2 They should one prouoke another to pietie The Prophecie is fulfilled in those whose hearts God hath seasoned with Grace whoso hinders it giues euidence he hath no part nor portion in this businesse How full is euery Congregation of feoffing Ishmaels that labour by reproches and like persecutions to discourage those they see comming onward to Christ It is true of these times that the Prophet complained of in Israel Whoso walketh vprightly makes himselfe not a reproch onely but a prey And which is prodigious me thinkes in Parents to whom what should be so precious as the soules of their children rather then they shall share in the Inheritance of the Saints their temporall Inheritance shall be aliened from them Woe and a heauie Woe to such b Mat. 18.6 How much better were it that a Mill-stone were hanged about their necke and they cast into the Sea A second sort is of men sinning by carelesse neglect of these Duties thinking it well and enough for them that they hinder no mans progression in grace And surely such are the times generally that he seemes to deserue the repute of a good man that doth no euill though he doe no good Quest Forsooth c Gal. 6.5 Euery man shall beare his owne burthen and whereto serue our Ministers Answ God hath layd this charge vpon euery mans Conscience to admonish and exhort the Precept is not only to turne but to d Ezech. 18.30 cause others to turne and the sinnes of others which thou art bound to hinder by not hindering become thine The duties in publike concerne the Ministers But is it for nought that yee are called a Kingdome e Reuel 1.6 of Priests and haue all receiued f 1. Joh. 2.20 an Oyntment from the Father Bee all exhorted to more conscience of these duties First Our neere coniunction in the Body of Christ requires it There is in the naturall body amongst the members
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
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