chickens but they would not they regarded not his loving mercie they would not discerne the time of their visitation no though that blessed Saviour did seeke to move them unto it Luc. 19.42 August Non ideo non habet homo gratiam quia Deus non dat sed quia homo non accipit even with mournfull teares from his eyes crying out Oh if thou hadst knowne at the least in this thy day those things that belong unto thy peace It is a worthy speech of a learned Father that man becomes hardned and wants grace not because God doth not offer it but because man receives it not when it is offered for the Lord himselfe protests that as hee lives hee disires not the death of the wicked but that hee should turne from his way and live therefore hee concludes with a serious invitation Turne you turne you from your evill waies for why will yee dye oh yee house of Israell We may see in the first of Esay that having earnestly invited that Rebellious people to turne from their pernicious courses presently he inferrs Esa 1.18 And then let us reason together then I will admit conference with you to the great peace and comfort of your soules that were your sinnes as crimson they shall bee made as white as snowe though they were red like scarlet they shall bee as wooll oh then as Austine speakes cast not away your selves refuse not his mercie when it is offered for we see it cleere that great sinnes limits not Gods mercies but Aug. in Psal as the same worthie Author speakes as the earth abounds with mans miserie so it superabounds with Gods mercie yea saith hee that very thing shall bee required of a wicked man Ibid. that he would not receive mercie when it was offered Wee reason not here what inabilitie man hath brought upon himselfe by the distempered surfeit of sinne Eccles 7.31 but let us all understand that to bee true which Salomon records That God made man righteous but he hath sought many inventions many sinister courses to loade his soule with sinne Ion. 2.8 and wilfully following lying vanities doth as the Prophet Ionah speakes forsake his owne mercie that wee may well say with the Prophet Hosea That his destruction is of himselfe even by his wilfull contracting and going on in sin Hos 13.9 obstinately hardening his heart against the many loving and mercifull invitations of the Lord Mat. 23.37 who would gather these together as the hen her chickens oh then let me invite you all with that worthy speech of the Holy Ghost To day if you will heare his voyce harden not your hearts Psal 95.7.8 oh harden them not against the mercifull voyce of the Lord against the operation of his holy spirit which seekes to heale even the rebellious soares of your soules Let mee say to you with worthy Augustine Aug. in Psal Receive mercie my Brethren even the mercie of humble and penitent hearts the mercie of remission and pardon of your sinnes to the which the Lord invites you for which the Lord now knocks at the doore of your hears Oh let us all receive it let none of us sleepe or drowse in the receiving of it Rev. 3.20 lest hee be one day rowsed up to render an evill and a grievous answer before the tribune seat of Iesus Christ when in the terror of his wounded soule for the guilt of his many sins committed Rev. 6.16 hee shall wish that the mountaines and rockes would fall on him and hide him from the presence of him that sitteth on the throne and from the wrath of the Lambe and shall seeke for death and shall not finde it Rev. 9.6 and shall desire to dye which yet nature abhorres as the most terrible of all terrible things Anst as the very Heathen man concludes but death shall flie from him Oh then receive wee this mercie from our God who thus lovingly offers it Hos 14.3 and let us as this worthy Prophet adviseth take unto us wordes and turne unto the Lord and say unto him Take away all iniquitie and receive us graciously so will we render the calves of our lips that hee may yeeld us a comfortable answer I will heale your Rebellions even the greatest soares of your soules to the eternall peace and comfort of your consciences oh blessed those that thus receive the mercie of their God Wherefore this wisedome to attaine the cure of our long festered soares of sinne some tending to schisme and faction some to atheisme and profannesse but all grievously dangerous the eternall Father impresse within us for the precious merits of his deare sonne Christ Iesus To whom with their most holy sanctifying spirit three persons and one indivisible essence be all praise power and glorie ascribed from this time forth for evermore FINIS IOHN 10.27 My sheep doe heare my voyce and I know them and they follow me WEe may see Right Worshipfull and well beloved in our Saviour Christ in the twentie fourth verse of this chapter that the Iewes did compasse about our Saviour demanding of him how long hee would hold them in suspence If thou art the Christ tell us plainely A strange demand for this blessed Saviour had both by word and worke plainly witnessed that he was the Messiah therefore hee replies unto them I have told you and you beleeve not the very workes which I doe doe testifie of me that I am the Christ but you beleeve not And he shewes them the reason of this their unbeleefe The proposition considered separatively is categoricall considered as it is connexive and knit together by conjunctions it may be said to be hypotheticall that is materially for that they were none of his sheep that they were none of his sheep he proves Categorically thus My sheep heare my voyce but yee heare not my voyce therefore yee are not my sheep Or because the proposition considered in the whole wordes is connexive as consisting of divers branches we may frame the assumption accordingly the Major lying thus in my text My sheep heare my voyce and I know them and they follow me but you heare not my voyce I know not you you follow not me therefore you are none of my sheep Briefly in this proposition I consider three things as three speciall markes of the true sheep of Christ A subject urgently necessarie in these our times Beza Multum scientiae parū conscientiae wherein there is much science but little conscience when the pallats of many bee growne so strange that that onely yeeldes some kinde of rellish that is admirable and surpassing ordinary capacitie for in this our wantonizing age we deale with sermons as Gentlewomen with their fancie-flowers we use them for shew not for savour for fashion not affection And therefore like them when the night of our wonted sinnes approach wee cast downe all fragrant adminition at our unhallowed heeles
terrene prosecutions Thirdly as the third thing necessary we must run patienter patiently that so wee may obtaine Oh this it must be as it were the Anchor of a Christian soule Gen. 22.10 to make it firme and stedfast against the high swelling waves of this world it must be as a Iacobs staffe to helpe us to passe the jorden of this earthly mansion for many are the rocks and rough the passages incident in this way subject to hinder this spirituall Race Gen 14.12 It was no small obstacle that Lot did meet withall when hee was captivated amongst the heathen and all he had was taken from him Oh how rough a way did good Eliah meet withall when hee was so wearied in the passage of this Race 1. King 19 4. that hee vehemently desired an end of his daies crying out unto God Oh t is now enough oh Lord take my soule I am no better than my Fathers Ionah 4.3 Oh how rockie was that passage that Ionah meet withall in this Race when he was so perplexed that he ernestly intreated the Lord to take his life from him concluding it was better for him to dye than to live Oh how stormy and full of bitternesse was that passage wherein the Prophet Ieremy was so wearied Ier. 20.14 c. that he was forced into those deepe imprecations Cursed be the day wherein I was borne cursed be the man that shewed my Father a man child is borne unto thee Oh that my mother had beene my grave or her wombe a perpetuall conception Oh how great a neede was here of patience as an anchor to withstand the fury of this tempest But most remarkable is that worthy example of Iob Oh how many rockes did he meete withall Iob 1. fiercely affronting him in this holy Race all his goods taken from him all his children slaine in a moment Iob 2.7.8.9 his very wife offensive to him his servants rebellious his vitall and spirituall powers disturbed Iob 19.15 his body disastered from the crowne of the head unto the soale of the foote and which was most grievous his neighbours contemned him Iob 19.19 and his familiar friends became dangerous enemies to accuse him for an hypocrite as a man rejected of God to inthrall his soule in deepe despaire Oh rough and troublous passages oh high and swelling rockes but how climbes hee these why patience the attending handmaid of a lively faith becomes his stay and strong support which made him thus to conclude amidst his many miseries Iob 19.25 c. I am sure that my Redemer liveth and hee shall at the last rise up upon the earth although after my skin the wormes destroy this body yet I shall see God in my flesh I shall behold him in me mine eies shall see him and none other c. In a word many are the rockes and sinister the passages hindering and perplexing the Saints of God in this holy Race within them they have inborne corruptions strugling and striving without them they have Sathan supplanting the world inducing the ungodly some seducing some oppressing some scoffing and contemning all conspiring and combining to overthrow this Christian Race So that patience had need bee the soules continuall attendant to helpe her in these deepe distresses for as the holy Ghost speakes Psal 34.19 Many are the tribulations of the righteous but here is the comfort to settle in their soules the patient induring of them the Lord will deliver them out of all Psal 37.6 Therefore saith the blessed Prophet Waite patiently upon the Lord and hee shall bring forth thy righteousnesse as the light and thy just dealing as the noone day and hee spake it by good experience Oh saith he Psal 40. I waited patiently upon the Lord and hee inclined unto mee and heard my cry he drew me forth from the pit of perdition from the lake of ruine and set my feet upon a rocke and ordered my goings Let mee therefore conclude unto you with the worthy Apostle Heb. 12.1 Cast away saith hee every thing that presseth downe and the sinne that hangeth so fast on and let us runne with patience the Race that is set before us A worthy instruction oh let it be our direction that so in the latest period of this Race we may be able in the assurance of Gods love and comfortable testimony of our approaching happinesse to commend our soules into the hands of God to rest with him in true felicity for ever And thus wee see Beloved that as the third subsequent thing necessary in this Race wee must run patiently that so we may obtaine Lastly as the last thing necessary for the full finishing accomplishing this Race we must run perseveringly for as Hierome speakes Not to begin Hieron Non incipisse sed perfecisse virtutis est but to perfect a thing is truely vertuous Therefore though many bee the obstacles of this Christian Race yet the Saints of God will persevere they will Alciat in Epig. Nititur in pondus Palma consurgit in altum Quo magis premitur hoc mage tollit onus The Palme tree strives against all weight and riseth up on hie The more t is prest so much the more to yeeld it doth denie as David speakes flourish like the Palme tree no pressures shall totally suppresse them but they will grow as the * The faithfull are compared to the Cedar because of the validious induring nature thereof as not being subject to rottennesse or to be worne out with age Plin. lib. 13. Psal 92.12 Psal 84.7 Gen 21.9 2. Sam. 6.16.22 1. Kin. 19.2.14 Dan. 3.19 Psal 16.5.6 Cedar in Lebanon that is strongly and perseveringly they will bring forth fruit in their age for they are planted in the house of the Lord c. and will goe from strength to strength untill they see the God of gods in Sion Let therefore Ismaell scoffe and contemne never so much Isaack will persist in piety and godlinesse let prophane Michol disdaine at blessed David yet hee will dance before the Arke of the Lord to shew his humility fervency and alacrity in the service of his God Nay let wicked Iezabel threaten godly Eliah and binde it with a deep imprecation The gods doe so to mee and more also if I make not thy life like one of theirs by to morrow this time yet he wil persevere in his holinesse and will still be jealous of the honour and glory of the Lord. Let cruell Nebuchad-nezzar prepare an oven made seven times hoter than ordinary custome to consume Shadrach Meshach and Abednego yet they will never be withdrawne but will still persist in the true worship of God Briefly let the world and all the baites therof compasse about the true servants of God yet it can never totally remove them from the love and obedience of the eternall God for they will still say with holy David The Lord is our portion hee will maintaine our lot our lines are fallen unto us in a pleasant place wee have a goodly heritage This is the wisedome of the Saints of God ingraven upon their soules by the Spirit of God by which they hold fast unto their God for they know that they which endure to the end they onely shall be saved Mat. 24.13 1. Cor. 9.24 2. Cor. 4.17 they onely runne so as to obtaine that is an eternall weight of glory The which heavenly wisdome that wee may run so perseveringly as to obtaine that glorious rest the eternall Father be pleased plentifully to afford unto us for the precious merits of his deare Sonne Christ Iesus To which Father and Sonne with their most holy Spirit three persons and one God be all praise power and glory of all creatures in heaven in earth from this time forth for evermore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS
that to these there is no condemnation wherefore saith David Blessed is the man to whom the Lord imputeth not Sinne. Psal 32. Againe he healeth our sinne by quenching the inherent flame thereof by the force of his Holy Spirit for it is the operation of Gods Spirit to beat downe sinne Rom. 6.6 to mortifie corruption and to renew in us the Image of God Thus wee see Ephes 4.24 that it is God that healeth sinne as the efficient and principall Agent Therfore to him let us seeke of him let us desire the pardon and remission of our sinnes of him let us intreat for the force of his Holy Spirit to quench the flame of our inborne Corruption bidding a farewell to all Romish superstitions indulgences satisfactions and invocations of Saints for our God is a iealous God and will not give his Glory to another Againe as it is proper unto God alone to heale Sinne so hee is most ready to performe that Cure which is the second point to bee considered No sooner did Ephraim submit himselfe and intreat the pardon of iniquitie but presently the Lord replies I will heale their Rebellions plainly witnessing that he is not wanting to us if wee be not wanting to our selves but if wee acknowledge our miserie and moure for our transgression he is most ready to cure us Oh how frequent are examples in this kinde When David from his mourning soule did cry out 2. Sam. 12.15 peccavi I haue sinned presently God had his Messenger ready to speake comfort to his soule Thy Sinne is put away When that Luxurious sonne that had prodigally spent his portion Luke 15. did but once cry out Father I have sinned against Heaven and against thee and am no more worthy to bee called thy Sonne presently his loving Father did runne to meet him hee did embrace him in his armes hee did kisse him with the kisses of his mouth and gave him royall entertainement Alas Luk. 7.38 when deepe wandring Mary had the feeling of her Misery that shee came and stood at the feet of CHRIST wept and mourned for her transgression oh how soone were the gates of Mercy opened unto her how soone did shee heare a comfortable absolution Oh that then wee would bee cautions that wee be not wanting to our selves by the hardnesse of our hearts refusing this blessed Cure Cant. 5.2 we haue Christ Iesus crying unto us with sweet and familiar termes Open unto mee my sister my love my dove my undefiled Rev. 3.20 Hee tells us that hee stands and knockes at the doore If any man open unto him hee will come unto him and will supp with him Oh that then wee would endeavour to open our hearts to entertaine this heavenly Physitian that hee might heale and cure the deepe corruptions of them lest whilst wee keepe fast the doore of our hearts at length the doore of mercie bee shut against us and wee perish in the loathsome desease of our sinne and wickednesse And so much briefly for the person emphatically set forth in the pronoune Ego I I will heale their Rebellions Come we now unto the Action exprest in the word heale by which Metaphoricall speech is plainly intimated that sinne is a desease for as there are corporeall Maladies that doe affect the body so there are spirituall Maladies that doe affect the soule Wherefore to insist upon this Metaphor and the more cleerly to shew that sinne is a desease even a furious and a grievous desease that doth in a speciall manner oppresse contaminate and infect the soule we may fitly compare it to a Fever to a Leprosie to a Phrensie to a Lethargie And first unto a Fever and that in a fivefold respect first in regard of debilitation for as a Fever doth wonderfully debilitate and weaken the body making it unfit to performe any validious exercise so dealeth sinne with the soule it so weakens it that it becoms unable to performe any holy duty Prov. 15.18 any fit action pleasing in the sight of God for what saith Salomon The sacrifice of the wicked is abhominable unto God Heb. 11.6 all he doth is odious in his sight for as the author to the Hebrewes speakes without faith it is impossible to please God But where sinne hath plenall domination there sauing faith hath no impression therefore it followes that all that these doe is utterly dispeasing unto God Thus first sinne is fitly compared unto a Fever in respect of debilitation it so weakens the soule that it makes it unable to doe any thing that is savorie in the sight of God Secondly sinne is fitly compared unto a Fever propter gustum in respect of tast for as to him that is affected with a vehement Fever the most sweetest things become bitter and distastfull so is it where the soule is laden with impiety Psal 19.10 there the most wholsome and pleasant things that which David proclaimes was sweeter to him than hony and the hony combe becomes most sharp and unsavory What could bee more sweet than Christs most heavenly speech delivered in the sixt of Iohn Ioh. 6.53 54. Except yee eate my flesh and drinke my bloud yee have no life in you Whosoever eateth my flesh and drinketh my bloud hath eternall life c. Oh what could bee more sweet than this heavenly voice but what could bee more harsh Ioh. 6.60 or more distastfull to the soule-sick carnall Capernaites therfore they cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh this is a hard speech who is able to heare it Againe what could be more sweet than our Saviours blessed speech to that penitent sinfull woman Luke 5. pronouncing to her a most comfortable absolution Thy sinnes be forgiven thee yet what could bee more displeasing to the arrogant Pharisees Luke 7.49 therefore they murmured among themselves Who is this that even forgiveth sinnes Thus secondly sinne may fitly bee compared to a Fever propter gustum in respect of tast for it makes the sweetest and most savorie nutritives to seem as if they were most sharp and violent distructives Thirdly sinne is fitly compared to a Fever in respect of digestion for as the fierce inflaming Maladie doth so oppresse the stomack that it disables it to admit digestion to the most wholsome food but oft makes it become so loathsome to it that it doth evomere send it forth againe so dealeth sinne with the soule it disables it to admit digestion to the most heavenly things but makes them so loathsome to it that it suffers it not to possesse so much as any quiet impression Hence it was that though Noah spake to the old world to returne from their impieties Gen. 6.3 or else the Lord would destroy them by a generall deluge from off the face of the earth though he did build the Arke in their sight to shew the certainty of this iudgement unlesse they would revert and continued this admonition by the space of
committed with a full consent or plenall swinge of will but are eyther sinnes of ignorance or sinnes of infirmitie and frailtie they delight not in sinne but doe hate it they continue not in sin without repentance but doe weepe and mourn for it Rom. 7.15 c. But the Regenerate sinne not with full swinge of will for as Saint Iohn speakes whosoever is borne of God sinneth not that is ex animo or tota voluntate from his heart or with a full swinge of will for as Saint Paul speaketh the evill which they do they allow not but doe hate it and are delighted with the law of God according to the inner man onely in the flesh the part corrupt and unregenerate there dwelleth no good thing in respect thereof they are led captive that is against their wills unto the law of sinne Therefore it followeth that the Regenerate cannot totally fall away from God 10 If faith may be lost so a totall desertion made from God then all the fruits and effects of faith But these cannot all be wholly lost for the Regenerate are never brought to that extremitie As we may see in Cain and Iudas Gen. 4.13 Mat. 27.5 as to contemne God and utterly to despaire of God for this is proper to the Reprobates onely Therefore faith it selfe cannot wholly be lost and consequently the Regenerate never totally fall from God Hence it is to shew the constant perseverance of the faithfull that our Saviour concludes that those whom his Father hath given him none shal take them out of his hands Iohn 4.14 that they which shall drinke of the water which he shall give them shall never thurst againe but it shall be in them a well of water springing up unto everlasting life This happy persevering estate of the faithfull the Apostle Paul knew right well therefore hee was constantly perswaded that neyther death nor life nor Angels nor principalities Est in nobis per Dei gratiaÌ„ in bono recipiendo perseveranter tenendo non solum posse quod velinus vetum etiam velle quod possumus Aug. Tom. 7. de correp grat cap. 12. col 1342. Nunc vero sanctis in regnum Dei per gratiam Del praedestinatis non tantum tale adjutorium perseverantiae datur scilicet ut possint perseverare si velint sicut datum fuit Adâ— sed tale ut â—is porseverantia ipsa donctur August Tom. praed Colum. 1343. nor powers nor things present nor things to come nor height nor depth nor any other creature should be able to separate him from the love of God which is in Christ Iesus our Lord. To this purpose to witnesse the perseverance of the faithfull speakes S. Augustine There is saith hee in us by the grace of God in the receiving good and the holding it perseveringly not only an abilitie to doe that which we will but also to will that which wee can doe And againe Now saith he to the Saints predestinate to the kingdome of God by grace is given not only such a helpe of perseverance that is that they might persevere if they would as was given to Adam but such a helpe that perseverance it selfe is given unto them To this purpose speakes also Chrysostome Neither man saith hee nor time Chrys in cap. 5. Epist ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.26 Psal 31.5 nor the change of things nor the Divill himselfe nor approaching death can drive us away from those things that is from the graces of God but when we dye then we hold them more certainely and alwaies profiting wee injoy more Here therefore may wee cleerly behold the third speciall qualitie observed in this last generall prosecution of the true sheepe of Christ they follow him perseveringly So that in their latest gaspe in the peace of conscience and assurance of Gods love toward them the spirit of God witnessing togerher with their spirit that they are the sonnes of God they are able to say Into thy hands oh Lord doe we commend our spirit Blessed therefore they that be the true sheep of Christ for these we see by the strength of his holy spirit dwelling in them overcome all the strength of sinne all the furie of Satan all the seducing objects of the world all the inducing provocations of the wicked and so persevere Rev. 21.7 that at length they come to inherit all things all the ioyes of heaven Psal 84.10 all the comforts of Gods everlasting kingdome where one day is better than a thousand else where Psal 16.11 for in the presence of our God oh there is the fulnesse of joyes and at his right hand there are pleasures for evermore Blessed therefore these and truly prudent they that make this the subject of their affection and the speciall scope of their practice that they may be found to be of this blessed number even the true sheepe of Christ The which heavenly wisedome the eternall Father bee pleased to vouchsafe to impresse within us for the precious merits of his deare sonne Christ Iesus To which Father and Sonne with their most holy Spirit three persons and one indivisible essence bee all praise power glorie and dominion ascribed from this time forth for evermore FINIS ROM 1. ult Which knowing the justice of God that they which doe such things are worthy of death not onely doe them but favour those that doe them RIght Worshipfull and beloved in our Saviour Iesus Christ the worthie Apostle having first generally and afterward by particular enumeration set forth the horrid pollutions of the Gentiles wherewith they were infected at length he comes to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the accusation shewing with what violence and wilfulnesse they committed these sinnes removing from them all pretext and colour of ignorance and infirmitie of ignorance for knowing the justice of God they committed these things of infirmitie for they did not onely doe them themselves but they favoured them that did them Where for method sake and better apprehension I consider the two-fold gradation of the pollutions of the Gentiles the first in respect of their own proper sins the second in respect of the sins of others the first in these words They committed things worthy of death the second in these words that they not onely did such things but they favoured those which did them And first for their pollutions in respect of their owne proper sinnes wherein I consider both the matter and the forme The matter set downe in generall They committed things worthy of death the forme that they committed these things wilfully and willingly against their knowledge and their conscience for they did commit them knowing the justice of God that they which did such things were worthy of death And first for the matter they committed things worthy of death Wherin I consider three things first the blindnesse of man in corrupted nature Secondly the patience of God in executing revenge upon the wicked Thirdly
justice when we be come to that height of wickednesse as not only to defend our owne proper sinnes but to applaude and patronize the sinnes of others Briefly since this evill is so great since by this and by manie other wayes as hath beene made knowne unto us we become partakers of the sinnes of others to the heavie burthening of our soules and the deepe exasperating of the wrath of God against us Oh let it impresse within us these necessarie dueties First of all to be cautious to work out our salvation even with feare and trembling Phil. 2.12 casting farre from us the unbridled raines of dissolute affections of all carnall presumption and securitie Secondly that we would intreat the heavenly Father to purge out of us the leaven of our corruption and daily to weaken in us the strength of sinne that doth so much presse us downe Hebr. 12.1 and hang so fast upon us that so considering our wayes we may everie one of us in our severall places both superiour and inferiour everie day turne our feete more and more unto Gods sacred testimonies And lastly Psal 119.59 Bern. Ve mihi misero cum venerit dies judicii aperti erunt libri in quibus omnes actiones meae cogitationes praesente Domino recitabuntur tunc demisso capite pro confusione conscientiae stabo trepidus anxius utpote commemorans commissa scelerorū meorum cum dicetur de me ecce homo opera ejus that we would be moved earnestly to desire him to prevent in us the participation of the sinnes of others for if as Bernard speakes in his owne person our owne proper sinnes be so grievous that they be able to make us stand before the Tribunall seat of Christ trembling and heavie with heads hanging downe for shame and confusion of conscience as remembring all our wickednesse when it shall be said unto us behold the men and their workes how much more then when the foule heape of other mens sins shall be laid to our charge which wee have wilfully contracted upon our soules and made them ours by participation How fit is it therfore that to prevent this great miserie wee would cry out with worthy David Let us not commit wicked workes with them that worke iniquitie let us not eate of their delicates but keepe us Lord from their snare even from the grins of the workers of iniquitie Ver. 9. setting not only a watch before our lippes Psal 141.3 and keeping the doore of our mouthes but guarding everie part of us preserving us as the apple of thine owne eye setting us as a seale upon thine heart Cant. 8.6 Psal 92.13 and as a signet upon thy arme that we thy servants may flourish in thy courts by a strength of grace in this life and by a state of glory in thy everlasting kingdome for ever The which pious care that wee may attaine to that glorious rest the heavenly Father be pleased to ingrave upon our soules and consciences for the precious merits of his onely Sonne Christ Iesus To which Father and Sonne with their most holy Spirit three persons and one indivisible essence be all praise power and glory of all creatures in heaven and in earth from this time forth and for evermore FINIS 1. COR. 9.24 Runne so that yee may obtaine THe Apostle in this present Chapter doth very diligently set forth beloved in our Saviour Christ how farre we are to discend from that Christian libertie which otherwise we might lawfully use when it tends to the edifying and gaining of them that be weake In which respect he saith I am made all things to all men Ver. 22. that I might by all meanes save some By which speech we are to understand that the Apostle reflects upon things in their owne nature Indifferent but not upon things Dogmaticall for when the Apostle makes speech of points of Doctrine Gal. 1.8 we may see he is of another minde Whosoever saith he shall teach otherwise c. let him be accursed Besides we are to distinguish betweene the observation of things and the opinion of them for concerning the first the Apostle was contented to give way to the weake Iewes and Gentiles to win them to the Gospell wherfore he saith I doe all things for the Gospell sake 1. Cor. 9.23 For although the Ceremonies were to end in the death and resurrection of Christ Aug. ep 19. ad Hier. as then breathing out their latest breath yet the Apostles would not presently profanely cast them away as loathsome dead carkases but would rather religiously by degrees bury them yet so The Apostles gave way for a time to legall ceremonies indulged both Iew and Gentile for edification sake not with an opinion of necessity but that by this indulgence they might the better win them to the truth of the Gospell lest contrary to our Saviours example they should have quenched the smoking flax and broken the bruised reed Act. 16.3 Gal. 2.3 Rom. 14.19 Gal. 4 10 11. 1. Tim 4.1.3 as they did it for edification sake to draw on the weake and ignorant to entertaine the Gospell which was yet but in the cradle of infancie but not with any opinion of necessity as if they were necessary to salvation or to give way to the stubborne to whom the truth was cleerly revealed but yet would wilfully refuse it for although for avoyding of offence hee did circumcise Timothy yet hee utterly refused to circumcise Titus when it was urged as a matter of necessitie Hence it was that writing to the Romanes he permitteth free liberty concerning meats and observations of daies as things indifferent in their owne nature either to be used or not to bee used according as the strength of their conscience did perswade them for the conserving of peace and the edifying one of another But in his Epistle to the Galathians hee vehemently reproves this libertie because they observed it with an opinion of necessitie as being necessary to iustification and to obtaine salvation Hence it was that the Apostle to Timothy doth call the abstinence from meates the doctrine of Divells that is being commanded and inioyned as a necessarie part of Gods worship From whence we may see it cleer that the Apostle made himselfe all to all concerning things in their owne nature indifferent for edification sake to gaine the weake and that for a time onely untill the Gospell were more cleerly knowne unto them but not in points of doctrine or with any opinion of necessitie as if they were any part of Gods worship or necessarie to salvation In which the Apostle gives us this generall instruction That we use our Christian libertie not scandalously but to the edification of others And now the Apostle having shewed his practice he comes to this worthy Morall exhortation Runne so that yee may obtaine as if he should say Strive and contend so to frame all your passages to the glorie of God
they doe not truly understand the word of God but are apt to pervert it and abuse it to the deep dishonour of God and burthen of their owne soules But those that are the sheep of Christ they heare his voyce intelligently with understanding and knowledge for these Iohn 4.26 they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are taught of God that is Iohn 16.13 of the spirit of God which teacheth them all things as Saint Iohn speakes and leads them into all truth that is all truth necessary for salvation Therefore the Apostle Paul tells us 1. Cor. 2.15 that he that is spirituall discerneth all things that is all things pertinent to spirituall happinesse Hence it is that our Saviour saith in Mathewes Gospell to the affected with his spirit Mat. 13.11 To you it is given to know the mysteries of the Kingdome of Heaven to you that are inspired with my spirit From all which it is cleere that the true sheep of Christ doe heare his voyce Intelligenly with true understanding and knowledge And let it be here observed that wee meane not a meere theoreticall Iam. 2 19. or bare historicall knowledge which is in the very Divells and may bee often found in ungodly men Iohn 2 4. but wee speake of a knowledge practicall according to Saint Iohn who tells us That if wee say wee know God and yet keepe not his commandements wee are liars Bern. sup Cant. Serm. 36. Sunt qui scire volunt eo sine tantum ut sciant turpis curiositas est sunt qui scire volunt ut sciantur ipsi turpis vanitas est qui prosecto non evadent substannantem Satyricum scire tuum nil est nisi te scire hoc sciat alter Per. Sat. 1. Nazianz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist in primis metaphys ter◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 8.1 Arist 5. ethic 3 cap. Variaâ—uÌ„ rerum scientia sine morum cultura honestatis nil aliud est quam gladius in manu hominis suriosi Mat. 13.13 Esa 6.9 10. and the truth is not in us For those then that seeke to know onely that they may know or that seeke to know that they may bee knowne or that seeke to know that they may pervert and abuse Gods sacred truth and take his weapons to fight against himselfe these heare not the voyce of Christ Intelligently with true knowledge but to the dishonour of God and prejudice of their owne soules Therefore Gregorie Nazianzen doth well conclude Knowledge is the greatest decor and ornament of life but saith hee if thou use it not well it is the greatest evill It is true that the Heathen man speakes All men by nature desire to know but it is most ture that the Apostle speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge if it be not watered with the dewes of Grace is apt to puffe men up and to transport them from all true rules of Pietie Therefore the very Philosopher worthily tells us that the knowledge of divers things without practice is nothing else but as a sword in the hand of a mad man Briefly for those stupidious hearers who as our Saviour speakes doe see and yet perceive not that heare and understand not whose hearts are waxed fat in wickednesse whose eares are dull of hearing which doe as it were winke with their eyes lest they should see with their eyes and heare with their eares and understand with their hearts c. for these they are frozen in the dreggs of their iniquitie and doe plainely shew they are no sheep of Christ for the Text is cleere His sheep doe heare his voyce that is Intelligently with true understanding and knowledge Thirdly his sheep doe heare his voyce humiliter humbly confessing their sinnes and acknowledging their transgressions Prov. 28.13 for they know that to bee true that Salomon recordes That hee that hides his sinnes shall not prosper but hee that confesseth and forsakes them shall have mercie yea they know that the promise of Gods mercie and favour is limited with this condition as Saint Iohn doth plainely witnesse 1. Iohn 1.9 If saith he wee acknowledge our sinnes he is faithfull and just to forgive our sinnes therefore no acknowledgement no pardon But saith Chrysostom confessio reddit Deum propitium Chrysost in Psal confession makes God to be mercifull This the blessed Prophet David doth witnesse unto us by his owne experience bending his speech unto God I acknowledged my sinne saith he and thou forgavest the punishment thereof Psal 32 5. August Wherefore Augustine gives worthy advice dimitte Satanam teipsum accusa ut accusatione tua veniam habeas let Satan goe and accuse thy selfe that by thy accusation thou maiest obtaine pardon for the Apostle tells us plainely 1. Cor. 11.31 If wee would judge our selves Bern. we should not be judged Oh saith Bernard judicatus non judicandus already judged and not to be judged Gloss Quando homo detegit Deus tegit Aug. Quando homo tegit Deus denudat for as the Glosse speakes When man discovers God covers but as Augustine speakes When man covers then God discovers As we may see clearely in pernicious Cain hee braved out his sinne when God asked him for his brother hee insolently replied Gen. 4.9 Am I my brothers keeper But God discovered his bloudy treacherie to the perpetuall horror of his soule and conscience Iosh 7.18 So sacrilegious Achan cunningly concealed his private thieft but God by lott discovered him 2. Reg. 5. â—5 to the utter ruine of him and his whole family It was easie with Gehazi to deny his symonicall bribes smoothly answering Thy servant hath beene no where 2. Reg. 5.27 but God discovers it to his Master Elisha and makes him the instrument to denounce a grievous scourge against him and his posteritie for ever Acts 5. Ananias and Saphira may closely conceale their Hypocrisie they may boldly and impudently denie their private fraud but God will manifest it and by the mouth of his Apostle deprive them of all vitall power And in these our times many such may we behold that are farre from that humble hearing of Christs voyce as intirely to acknowledge their sinnes and transgressions but are apt to braue them out with a proud and an arrogant countenance And therfore doe plainely shew they are farre from being the sheepe of Christ for they doe humbly heare his voyce acknowledging and confessing their transgressions yea they are apt mournfully to cry out with the prodigall child Father Luke 15.18 19 wee have sinned against Heaven and against Thee and are no more worthy to be called thy children And indeed when was it that sinfull Mary found peace to her soule but when shee kneeled at the feet of Christ Luke 7.48 and powred forth even a flood of teares to wash the feet of Christ and wipt them with the haires of her head therein