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
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
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
twofold drosse ouer-growing the Church in dayes of peace First of Hypocrites creeping into the body and outward face of the Church Secondly of Corruptions growing into the liues of his Saints as filth on standing waters Tribulation is Gods fanne his Furnace in times b Matt. 13.21 of persecution Hypocrites goe away the c Hos 5.15 feruour of all gifts and gracious practice is increased in his children Vse 1 d 1. Pet. 4.12 Thinke not strange of afflictions as if some new thing hapned vnto vs we are thereto appointed This way walked all Gods Saints the Cloud of witnesses that haue gone before vs into heauen The Authour and e Heb. 2.10 Prince of our saluation was consecrated by afflictions f Luk. 24.26 Ought not Christ to suffer these things and so to enter into his glorie And ought not Christians to suffer like things and so to enter g Rom. 8.17 fellowship of Christs Kingdome There are certayne h Col. 1.24 remaynes of Christs sufferings reserued for vs sweetned indeed by Christs Passion yet vnauoydable of all those that i 2. Tim. 3.12 will liue godly in Christ Iesus What euer we thinke there is no part of a Christians life more discomfortable then that which is k Luk 6.26 free from afflictions we lacke that way-marke to assure vs of our walking with a right foote to the Gospell Vse 2 Secondly when thou l Ecclus 2.1 entrest into the seruice of God stand fast in righteousnesse and feare and arme thy selfe for temptation as the wise Builder sit down and cast thy cost thus reckoning it must cost him many a reproch and vexation that resolues to liue godly in Christ Iesus they disaduantage their continuance that with other expectation make entrance into Christian courses Dauid said truly There is a reward for the righteous yet stands it not in ease and outward blessings seuered from the Crosse but first in the sweet peace of a good conscience Secondly gracious endowments of Gods Spirit Thirdly the happinesse of a better life m Iam. 1.12 promised to those that endure temptation Vse 3 Thirdly because the Ordinance seemes harsh to flesh and bloud see wee how to stablish our hearts that the bitternesse of affliction dismay not from holy practice Consider first they are all swayed by the will appointment and prouidence of our gracious God Saith Dauid n 2. Sam. 16.11 What if the Lord haue bidden him curse after he resolues The Lord had so appointed Surely with Christians acknowledging a particular prouidence reaching to all actions and accidents of this life this principle cannot but be perswasiue for patience and silence those many murmurings of our hearts against the basenesse and indignitie of the instruments Secondly in afflictions wee are neerest some blessing from God It may be said DAVID the Lord will looke vpon my affliction o 2. Sam. 16.12 and doe me some good for this euill It is past may be that all afflictions of Gods children tend to their p Heb. 12.10 profit and q Rom. 8.28 worke to the good of them that loue God and are called according to his purpose In temporall things we haue seene often experiences in others wee are sure either to haue some sinne more mortified or some grace more quickned some good or other thinke the Crosse makes way for Thirdly r 1. Cor. 10.13 The issue comes with the temptation neuer comes affliction without his grace accompanying it that the issue may be comfortable and ioyous to the children of God Fourthly God rewards vltra condiguum afflicts citra condignum that perswasion whoso carryes is acquainted with his foule sinnes willingly prayes with AVSTINE Hic vre hic sica vt in aeternum parcas Obser Wee told you before So should Gods people be acquainted as well with the hardship as with the comfort as well with the sowre as with the sweet of Christian practice as our Sauiour promising his Disciples peace in him ſ Ioh. 16.33 Matt. 10.16 17 Act. 14.22 foretells their afflictions in the world For first vnexpectednesse besides that it makes them more grieuous Secondly It disaduantageth them also in their armour and preparation to beare them praemoniti praemuniti Vse It is foolish discretion therefore that many aduise to a Minister either as false prophets to crie Peace peace all shall be well or in wisedome as they terme it to conceale from Nouices the hardship they shall meet withall in Christianitie whence it comes that meeting with the Crosse either they goe backe as missing the ease they promised themselues in Christian courses or else are found vnprouided in dayes of affliction It is meet for vs to preferre the wisdome of Gods Spirit before our owne carnall discretion if our Sauiour and his Apostles thought meete to forewarne of the Crosse who are wee that wee should thinke a contrarie course more conuenient I say then as the wise man When thou entrest Gods seruice expect affliction Obiect Lest any say If the case be thus with Gods children it is good for a man to continue as he is Answ It were true perhaps if there were no life after this or if it were possible to reioyce with the world and to raigne with Christ but consider first that endlesse life is first to be prouided for and the way to that happinesse lyes by t Act. 14.22 the Crosse Secondly it is not possible in this life and that to come to haue u Luk. 16.25 comfort as Abraham intimates to the damned Glutton Hieronym Difficile imò impossibile est vt praesentibus quis futuris fruatur bonis vt hic ventrem ibi mentem impleat vt de delitijs transeat ad delitias Lest the condition seeme hard consider the sweet fruits of bitterest afflictions First they are meanes to x 1. Cor. 11.32 exempt from condemnation Secondly to make y Heb. 12.11 partakers of the quiet fruit of righteousnesse Thirdly are attended with their z 2. Cor. 1.5 comforts Fourthly a 2. Cor. 4.17 worke to vs the incomparable crowne of glorie VERS 5. For this cause when I could no longer forbeare I sent to know your Faith lest by some meanes the Tempter haue tempted you and our labour be in vaine A Second end of Pauls sending Timothy is here expressed to know their Faith that is their continuance therein which curious care of the Apostle was furthered by a double feare First of the Tempters malice Secondly of their defection To know your Faith Quest Could Paul be doubtfull of their Faith hauing seene so excellent fruits thereof in their patience zeale conuersion Answ Charitie inclined the Apostle to firme perswasion of the best yet first he was not ignorant that mans b Ier. 17.9 heart is deceitfull and knew well what our Sauiour taught of some c Matt. 13.21 beleeuing for a time Secondly though vtter Apostasie from faith fall not
the holy Ghost and in much assurance as yee know what manner of men wee were amongst you for your sakes THree of Pauls euidences swaying charitie to iudge them Elect are here set downe First the power of his Ministerie Secondly the gift of the Holy Ghost connexed with it Thirdly the fruit of the Spirit full assurance of the Truth of the Gospell witnesses whereof he makes their owne hearts whereto he appeales for record Obser The prudence of PAVLS charitie is here worth our notice beleeuing nothing but by euidence Instructing our charitie to like wisedome in iudgement to be guided by reasonable euidences inioyning vs to beleeue no more of others then probable euidence may induce vs compare Heb. 6. vers 9. 2. Ioh. 1. vers 4. Philip. 1. vers 6 7. It is said indeed of charitie y 1. Cor. 13.7 It beleeueth all things is easie of beliefe and readie to be perswaded any good thing of another yet is it not foolishly credulous without reason and against euidence to thinke the profane holy When Peter saw in Simon Magus the signes of hypocrisie all his charitie would not affoord him commendation of sinceritie I perceiue saith hee for all this flourish thou hast made of Faith z Act. 8.23 thou art in the gall of bitternesse and in the bond of iniquitie And Paul himselfe that by precept and practice so much commends charitie and in charitie credulitie yet sticks not to say of Hymenaeus and Alexander they a 1. Tim. 1.19 20. had made shipwracke of Faith for hee had no reason to beleeue Faith could bee there where was no conscience nor care of holinesse It is a strange kinde of charitie I haue heard of in Vse 1 some men perswaded that though Pagans and Infidels shall be damned yet not any Child of the visible Church shall perish a strange rule for charitie to walke by in iudgement of Election to bee borne in the Church is now become a marke infallible of Election to life what is then become of that of IOHN BAPTIST there is not onely Wheate but b Matt. 3.12 chaffe in the floore whose portion is vnquenchable fire It is not to be doubted but the Children of the Church haue some of them c Matt. 11.23 24. greater damnation then many Aliens that know not God Secondly not much vnlike is their errour and imprudence Vse 2 that for outward conformitie sake to workes of Religion in like blindnesse of loue allow to those they fancie opinion of soundnesse yea of zeale also for God A religious zealous Gentleman for a frequent hearer of Sermons though in the meane time the tongue be taynted with common swearing the body with foulest vncleannesse the hands with violence and oppression I say not much of other things but thus I thinke I may iudge A common outragious swearer hath no soundnesse in him of the feare of God d Iam. 5.12 Sweare not at all said the Apostle lest yee fall into hypocrisie as if the custome of swearing did cast out all sinceritie and the ouer-much familiaritie with the Name of GOD in that kind emptie the heart of all feare of his dreadfull Name and made vs meere Formalists in Religion Thirdly this also affoords vs iust Apologie and answere Vse 3 to that vsuall imputation of censoriousnesse and rash iudgement charged on vs by profanest men when wee pronounce onely the sentence passed by GODS Word vpon their actions forsooth we must as Abraham beleeue aboue hope and iudge quite contrary to our euidence We must beleeue the heart is chaste when the mouth fomes out nothing but filthinesse and speech not to be named we must thinke they haue faith of the firmest that haue no knowledge nay despise instruction that they are sorry for their sinnes if they say so though we see in them practice such as Salomon speakes of making sports of sins and triumphing that they can do mischiefe But hath not our Sauiour taught vs to iudge of the fountaine by the streames of the affections by speeches and actions e Mat. 12.33 34 35. Can a good tree bring forth bad fruit affords a purified heart nothing but filthy and vncleane actions Let good be good euill euill And thus thinke though Charitie be not causlesly suspicious yet neither is it foolishly blind The euidences themselues now follow First is the power of Pauls Ministerie Our Gospell was not in word only but in power Their Gospell they call metonymically their preaching of the Gospell as Rom. 2.16 It is said to bee in word only when the sound thereof rings in the eare or at most reacheth to the vnderstanding working therein some literall notices and apprehension of the things taught In power when it pierceth into the heart and preuailes with the affections so farre as to worke a change of the whole man and to f 2. Cor. 3.18 transforme him into the Image of God This vertue and power of the Gospell goes with PAVL as a marke of Election is so questionlesse where it preuayles to Conuersion In the power and preuayling of GODS Word may seuen degrees bee distinguished First Conuincing Secondly Terrifying Thirdly Thorowly humbling Fourthly Delighting Fiftly Restrayning Sixtly Partially reforming Seuenthly Thorowly renewing First It is powerfull to conuince when it so farre preuailes with the Iudgement and Vnderstanding that the Hearers cannot but confesse it is true that is taught and dare not open their mouthes to contradict it Thus farre preuailed Stephen with Libertines and Cyrenians by cleere euidence of Truth that they were not able to g Acts 6.10 resist the Wisdome and Spirit by which he spake And APOLLOS mightily h Acts 18.28 conuinced the Iewes shewing by Scriptures that Iesus was that Christ Secondly To terrifie when passing from the vnderstanding to the Conscience it strikes it with horrour and feare of wrath due for sinne So vertuall was the speech of Paul a Prisoner in the heart of his Iudge that hee i Acts 24.25 trembles to heare him treate of Temperance Iustice and the Iudgement to come Thirdly Thorowly to humble when all k 2. Cor. 10.5 high thoughts of selfe-righteousnesse are cast downe and the guiltinesse of sinne feelingly acknowledged men yeelding themselues culpable of eternall condemnation the issues whereof are l Acts 2.37 perplexities and remedilesse feares in some vtter and final desperation as we haue instance in m Gen. 4.13 Cain Fourthly To delight when the heart is affected with some kind of sweete taste and rellish in the good Word of God and is taken with some kind of reioycing and delight therein as we read of those n Mat. 13.20 temporary beleeuers to whom may be added those the Apostle saith o Heb. 6.5 taste the good Word of God Hence followes desire somewhat eager to be farther acquainted therewith till such time as persecution ariseth for the Gospell Fiftly To restraine when it becomes a bridle to withhold and curbe the head-strong inclination
Iustice and Charitie and is as carefull to giue d Mat. 22.21 vnto God the things that are Gods as vnto CaeSAR and Neighbour what belongs vnto them Thirdly Ciuilitie stayeth for most part in Negatiues in abstinence from euill thinkes it Charitie enough not to impaire the wealth of the Neighbour though his estate be not supported by any worke of Liberalitie and Mercie In Religion sufficient it seemes to professe dislike of Poperie though they bee vtterly ignorant in Rudiments of Orthodoxe Faith grounds of pure worship of God True holinesse teacheth not onely to eschew euill but e 1. Pet. 3.11 to doe good And though it know Abstinence from euill a necessary branch of Christianitie yet hath learned withall that the life of true Vertue stands in action Fourthly Ciuilitie reacheth not beyond the outward man the Pharises principle is knowne f Mat. 5. Adultery in the fact is onely forbidden that in the thought and affection free Sanctification goes ouer the whole of the whole man the g 1. Thess 5.23 whole Spirit and Soule and Body is thorowout sanctified And these are some differences twixt Sanctitie and Ciuilitie See if from the other Cousin restrayning Grace wee may be able to discerne it First Restrayning Grace if it bee onely restrayning hath in it painefulnesse inward discontentment at the bridle God puts into their mouthes GODS Word is Bands his Law h Psal 2.3 as Cords as stomakefull Horses are kept in with the bridle yet some at the Bit that restraines them So The heart truly sanctified is desirous to be restrayned yea if it were possible to haue inclinations to euill vtterly abolished This they count their misery not that flesh is bridled but that it hath so much libertie i Rom. 7.23 to rebell against the Law of the minde Secondly Men restrayned only not sanctified desire to extend their libertie as farre as possibly may bee with any colour or shew of lawfulnesse the thing once yeelded lawfull they seeme niceties not to be stood vpon to enquire after expediencie or with what limits and bounds they are lawfull in action Those Scriptures and Preachers please best that seeme most to promise and permit Libertie A man truely sanctified chooseth rather k 1. Cor. 6.12 to subsist within his bounds then in any degree to exceede limits of lawfull Libertie And is of his minde that said It is better to liue where nothing then where all things are lawfull Thirdly No small difference ariseth out of the Grounds of their abstayning from euill which in the restrayned are feare or sense of Gods wrath of Magistrates Sword Infamie and the like Sometimes some one Master-lust which they desire to feed are loth to crosse for whose sake they curbe their other inordinate affections that they breake not out into outrage as Augustine saith the ancient Romans were restrayned from Intemperance Iniustice Couetousnesse by that infinite Lust they had after glory and large Dominions Aug. de Ciuit. Dei lib. 5. cap. 12. Caeteras cupiditates huius vnius ingenti cupiditate presserunt The sanctified man eschewes euill because it is euill and displeasing vnto God whose loue hee hath had so plentifull experience of he feares the Lord and his l Hos 3.5 goodnesse trembles at his offence because m Psal 130.4 of his mercy The loue of Christ as it after a sort constraynes to duetie so restraynes from euill Fourthly the restrayned when meanes of restraint are once remoued grow licentious none more as longing to quench their long thirst after euill when n Iud. 17.6.18 19. there was no King in Israel and the people left to doe euery man what seemed good in his owne eyes then fall these bridled hypocrites to vnbridled lusts Sodomie Idolatrie what not The sanctified are a law vnto themselues as some expound the place The Law is not giuen o 1. Tim. 1.9 to the righteous he needs it not as a bridle by the terrours of it though as a Directer by the Doctrine These are some helps to discerne truth of sanctification from the counterfaits of it in Ciuilians and men restrayned There is annexed hereto a second effect of their Ministerie and power thereof their full assurance their much full assurance Whereof of the diuine Truth of the Gospell taught them by Paul and his Associates They make it of two sorts first generall secondly particular of whether the Text must be vnderstood is a question I thinke of both Where the question is whether this vndoubtfull and full assurance of the Truth of the Gospell be peculiar to Gods chosen Thus I thinke wee may resolue by distinguishing the degrees of the minds assent in this kind thus they are the first is called commonly Suspicion more fitly coniecture a lighter inclination and propension of the mind to the Gospell as possibly or probably true the second Opinion â—herein the mind is strongly swayed to thinke it true but not without some feare of the contrarie Thirdly the third they call Faith a firme and vndoubtfull perswasion of the Truth of the Gospell which also hath its latitude not only in the point of adherence but in this of assent Here we reade of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much fulnesse of assurance in other places of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little faith Thus I thinke Though the minds of Castawayes and vnsanctified men may be possessed with settled opinion of the Gospels Truth and so conuinced thereof that they are not able reasonably to contradict it yet that p Col. 2.2 riches of assurance of the vnderstanding to the acknowledgement of the mysterie of Christ is peculiar to Gods chosen I may erre but these reasons sway me first It is wrought by q Phil. 1.9 experience and sense of the truth thereof Secondly imparted by the Spirit of God r 1. Ioh. 5.6 It is the Spirit which testifieth that the Spirit is Truth Thirdly the fruit of it me thinks euidenceth it to wit firme adherence and cleauing to the goodnesse apprehended in that Truth such as that no violence of persecutions is able to remoue As touching that other which they call particular it is so peculiar to Gods chosen that no Reprobate partakes in it to riches and much fulnesse of assurance few euen of Gods children ascend To further vs to that generall full assurance these are helps affoorded to Gods children first the solid Å¿ Rom. 15.13 comfort and consolation this Gospell affoords the conscience pressed with sense of Gods wrath due for sinne Secondly that rauishing of the affections to loue of this Truth so strange and supernaturall that whereas there is scarce any antipathie in nature greater then that betwixt t Rom. 8.7 mans heart in nature and the Word of God now a man is so affected with it that the dearest bloud is parted withall rather then the least jot of the Truth of the Gospell Thirdly that change so admirable it works in the whole
laboured for and enquired after so that neyther large reuenue nor pleasant situation nor any thing should so much bee reioyced in as this qualitie of the people Enquities are vsuall and carefully made what is the value how situate for Ayre and other conueniences They are blessings of God not to bee despised enquiries not to bee condemned but this more to be attended what is the condition of the people what attention and regard shew they in hearing to that message we bring them from the Lord of Hosts The lot befals that Minister in a faire place he hath a goodly Heritage to whom God giues a people reuerently demeaned toward and the Word in his Ministerie Their commended behauiour followes they receiued the Word as the Word of God that is First with perswasion that the Word was GODS Secondly accordingly fitting their behauiour so as was seemely for the Word of God Obser A man desiring to profit by the Ministerie must settle himselfe in this perswasion that the Doctrines deliuered from the Scriptures haue God for their Authour With such minde came Cornelius and his Company to heare what e Act. 10.33 44 the Lord should command them by PETER accordingly they demeane themselues in all reuerence and feare and reape the fruit of such reuerent attention While PETER yet spake the Holy Ghost fell on all those that heard him This f 2. Pet. 1.20 21. know first said Peter and hold for a ground in your attention to the Writings of Prophets whether priuately meditated or publikely interpreted That no Prophecie came of any priuate motion but holy men of God spake as they were inspired by the Holy Ghost This to say truth is the key to all profitable hearing First binding the eare to attention Secondly the minde to faith Thirdly the heart to reuerence Fourthly the will and conscience to obedience When the Lyon roares all the Beasts of the Forrests tremble when GOD is knowne to speake what Atheist dares but yeeld attention Who stops not curious Quaeres of his incredulous minde that knowes It is the God of Truth whose Word hee heares what heart so obstinate that trembleth not in such perswasion Euen dissembling Israelites on that ground resolue g Deut. 5.27 Exod. 19.8 All that the Lord commands vs we will doe Vse In this perswasion let vs build our selues as many as desire to profit by hearing and to feele the sauing efficacie of the Word in our Soules To this end consider wee First The maiestie of the Scripture that hauing so little helpe from humane eloquence carryed for the most part in plainest and lowest stile yet preuayles to draw the minde h 2. Cor. 10.5 to subiect the very thoughts and Conscience to obedience and reuerence Secondly The searching power of this Word of God diuing i Heb. 4.12 into the bowels of the Soule and Conscience Thirdly The great malice of Satan against it shewed in all times by stirring vp Heretikes to adulterate Tyrants had it beene possible to destroy it Fourthly The wonderfull efficacy shewed in altering the disposition of mans heart so farre that howsoeuer it is as contrary to the corrupt nature of man as light is to darknesse yet where it preuayles things dearest to nature are not esteemed halfe so precious as the Word of GOD. Obser To this perswasion of the diuine Authour is their behauiour in receiuing fitted set out in Antithesis they receiued it not as the word of man but as the Word of God A precedent worthie our imitation instructing vs to a meete manner of receiuing the Word of God As Peter prescribes to Ministers k 1. Pet. 4.11 to speake as the words of God so suppose the Prescript for hearing from this patterne to heare it as the Word of God ought to be heard euer putting difference twixt it and the word of man the specialties thus conceiue First with the best and chieftie of our reuerence and attention The Prophet Isay prescribing it expresseth such a degree of reuerence as can scarcely without Idolatrie be allowed to the word of a man he would haue vs euen l Isai 66.2 tremble at the words of God the very sound of it should be as the noyse of Thunder at which we naturally tremble and quake Reasons we haue many pressing such a measure of reuerent attention First the Wisedome Power and Maiestie of the Authour shewing it selfe so wonderfull in euery line almost of the Scripture that it breedes admiration in the attentiue and considerate Reader so hath euery word his weight euery sentence replenished with diuine Wisedome that it is all m 2. Tim. 3.16 profitable to instruct comfort exhort correct Secondly to which adde meditation of the Maiestie and Power of the Authour how able he is to auenge himselfe on the least vnreuerence Thirdly of the high mysteries it contaynes so plainly deliuered with such varietie as may sway the eare of the most curious Sciolus to reuerent attention Fourthly weigh also how neerely the knowledge and obedience of it and euery parcell in it concernes vs insomuch that thereon depends the saluation of our soules so many causes commanding the best of our attention and reuerence we must acknowledge Vse Three dangerous diseases of the eare are here discouered First Deafnesse complayned of by the Prophet anciently n Psal 58.4 5. as the deafe Adder so stop they their eares refusing to heare the voyce of the Charmer charme hee neuer so wisely noted also by Salomon in his time and threatned with a iudgement to be trembled at which is growne to such height that it becomes matter of reproch to be a common frequenter of Sermons To open this deafe care First let that of Salomon bee remembred o Pro. 28.9 Whoso turneth his eare from hearing the Law euen his prayer shall be abominable that whereas in their prayers they seeme to place their sole contentment and confidence in case of contempt towards hearing their other deuotions become abominable Secondly if this moue not let that terrour of the Lord preuaile a day will come when anguish of soule shall force these miscreants to importune the Lord with their importunate outcryes for audience and mercie Lord heare Lord Lord open vnto vs. But heare what GODS wisedome protesteth When they crie p Pro. 1.24 26 28. he will not heare but will laugh at their destruction and mocke when their feare commeth Secondly drowzinesse and dulnesse of hearing complayned of by the Apostle when they heare and heare not hearing without attention and regard tendring their presence in the Congregation to fill vp the number but with such Oscitaurie and gaping drowzinesse that they regard not what is spoken vnto them That if a man should aske them account of their hearing as Dauid did Ahimaaz of his message no better answere should hee receiue q 2. Sam. 18.29 I saw a tumult said AHIMAAZ but I know not what These heard a noyse good words they say All
of God but what of God or his Will they know not For remedie consider first this Word of God that you so sleightly regard is that that one day r Job 12.48 shall iudge you Secondly and it is not amongst the least of Gods spirituall plagues to be giuen vp Å¿ Isai 6.10 to drowzie and dull eares Thirdly the last is the t 2. Tim. 4.3 4. itch of the heare listning rather to fables then to the wholesome words which are according to godlinesse insomuch that whoso will be so friuolous as to pester his Sermons with idle and impertinent stories neuer so fabulous finds attention in our people much more serious then hee that with greatest euidence of the Spirit and power deliuers the deepe mysteries of saluation Secondly as with our best reuerence the Word of God must be receiued so with absolute faith and credence that herein wee may put difference twixt the Word of God and the word of man suppose thus whereas the words of the wisest and most iudicious amongst the sons of men iustly admit not only disquisition but contradiction because u Rom. 3.4 all men are lyers this honour wee owe to the Word of God with absolute credence without any suspence of iudgement or contradiction to entertayne it very x 2. Cor. 10.5 thoughts must be subiected to Faith when once wee know the mouth of the Lord hath spoken it for the witnesse of God is greater then mans I what the Lord auoucheth who dare denie him credit And howsoeuer something brought to vs for the Word of God may iustly be examined because there be that say Thus saith the Lord when the Lord hath not spoken by them yet when once it shall appeare to be the Word of the Lord to question the Truth thereof beseemes rather Atheists then professed Christians Where comes to be reproued not onely that generall infidelitie of professed Atheists questioning the Truth of Scripture but all the particular vnbeliefe of our people that hearing any thing euen with â—â—ynest demonstrance taught aboue power of nature or their shallow conceit not only enquire as NICHODEMVS How can these things be but resolue of the negatiue These things cannot be y Act. 26.8 Why should it seeme a thing incredible that the Lord should rayse the dead reedifie the body out of the ruines made by death that could at first build it out of nothing To this day seemes it more then a probleme a meere paradoxe amongst our people The very Commandements where they are crossing to corrupt humours are cancelled at least sleighted and shifts studied by defiled consciences to diuert that stroke that pierceth from the consideration of their diuine Authour Thirdly the last thing in this manner of receiuing the Word of God is the absolute subiection of the conscience to obedience that whereas all the commands of men are limitted to their rule and absolute obedience is due to no meere creature how authorized soeuer This Word of God must so be receiued that z Exod. 19.8 whatsoeuer the Lord shall command we must resolue to doe Where the taxe lyes heauie vpon our licentious Hearers comming to heare with reseruation of purpose to continue their sinnes and desire to haue conscience at libertie to obey or disobey as themselues see fitting They must giue Preachers leaue to talke they will giue them the hearing Obedience shal still be at their libertie and choice wherein and how far to yeeld it let these consider who said God is a Law-giuer a Iam. 4.12 able to saue and to destroy that suffers b Heb. 2.2 no transgression or disobedience to passe without iust recompence of reward Which also works c. The fruit of such receiuing the Word followes It works mightily in them that beleeue So liuely and mightie in operation is the Word of God in due manner receiued transforming the Hearers into the Image of it selfe in such sort that what it prescribes it workes prescribing Faith it â—â—rks Faith vrging Obedience it works Obedience commanding Knowledge it enlightens to know strange and wonderfull is the vertue of it receiued as it ought It makes the Churle liberall the Profane holy the Drunkard sober the Adulterer chaste c. There is no dutie so harsh to flesh and bloud so crossing to profit pleasure any thing but it preuailes with conscience of such Receiuers to practise Vse I spare touch of Euthusiasts blasphemie in whose language it heares nothing but a dead Letter aduising our Hearers to notice the true cause of so little efficacie of this mightie Word in their hearts commonly it is imputed to the Minister either his gifts are weake or his affections cold or his heart not vpright The fault must needs be the Ministers if the Word be not effectuall in the Hearers Truth is these all or some may be impediments yet who hath not seene mightie effects of weake gifts in the Minister c. Rather sticks the cause in the people not hearing with what reuerence faith conscience that this Word of God should be receiued withall They come to heare as Athenians for noueltie or as the Iewes in Ezechiel for pastime and recreation or as Criticks to censure the gifts of the Minister who maruels if they depart without profit or experience of the power of this mightie Word of God whose actuall efficacie requires due disposition of the Receiuer VERS 14. For yee Brethren became followers of the Churches of God which in Iudea are in Christ Iesus for yee also haue suffered like things of your owne Countrimen euen as they haue of the Iewes THe Apostle proues by a signe the effectuall working of the Gospel in this people that signe is their willing and constant enduring afflictions for the Gospels sake set out in a comparison of Likes or Equals As the Churches of Iudea so these suffered First the same things Secondly from like men Obser The supernaturall vertue of Gods Word is here remarkeable as in many other things so in this that it so rauisheth the affections with loue of it that it makes vs willing to suffer any affliction for it That this is supernaturall the enmitie betwixt it and the nature of man sufficiently shewes There is nothing which a man more naturally hates then the Word of God insomuch that what it commands nature rebels against therefore because the Law commands it what it forbids nature desires because the Law forbids it And this as true of the Gospell as of the Law How stormes mans nature against that doctrine of the Gospel teaching the whole of our saluation to be the worke of Christ and the grace of his Spirit vs to be nothing in merit or abilitie to further in any sort our righteousnesse or saluation what power but supernaturall can worke this change in the nature of man to make him preferre in his loue that which he so naturally hates before wealth pleasure honour life it selfe Augustine to some requiring miracles to proue
aduanced in Gods fauour the heauier vengeance lights on them in case of their vnthankfulnesse and disobedience Capernaum lift vp to heauen t Matt. 11.23 is brought downe to the lowest Hell iustly for their rebellion and abuse of Gods high fauour this makes the state of an Apostata more fearefull then of a simple Alien because his taste was more of Gods grace and fauour How great are the prerogatiues of GODS fauours vouchsafed to this Kingdome libertie of the Gospell peace in the profession and practice of Pietie such as Aduersaries haue long enuyed vs other Churches of God neuer yet so fully enioyed Let vs not be high-minded but feare Euery disobedience is in vs more haynous Gods vengeance will bee more extreme if perhaps wee proue vnthankfull and rebellious Vse Let euery man obserue his specialties in Gods fauours vse their meditation to excite to more obedience Is thy knowledge more see thy obedience be more also else shall u Luk. 12.47 thy stripes be more Is thy wealth greater see thy x 1. Tim. 6.18 works of mercy be more abundant Haue we more power and plentie of preaching see that wee more abound in knowledge practice euery grace of God more tolerable else shall be the state of Sodom and Gomorrhe at the day of Iudgement then ours VERS 17.18 But wee Brethren being taken from you for a short time in presence not in heart endeuoured the more abundantly to see your face with great desire Wherefore we would haue come vnto you euen I PAVL once and againe but Satan hindred vs. THe coherence seemes this the Apostle had occasionally mentioned their afflictions and professed his loue because he saw they might haply question his loue as pretended only sith he so soone left them was so long wanting to their comfort hee makes Apologie professing First his departure was enforced his absence grieuous no other then when a Father is bereft of his children Secondly in body not in Spirit Thirdly striuen against Fourthly but hindred by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word intimates a separation such as Death makes twixt Father and Child that looke what griefe a Father sustaynes when hee is bereft of his children or poore fatherlesse Orphanes depriued of Parents such and no lesse grieuous was that occasioned by his separation and absence Obser So grieuous to a Pastor sincerely affected to Gods people is euen enforced absence from the Flocke the kindest Father takes not more tenderly the want of his dearest children Reading the storie of Pauls departure from y Act. 20.18 ad 36. Ephesus me thinks I see the behauiour of a dying Father in his last farewell to his children so pithy and passionate are the Exhortations and Counsels euery word enough to make the hardest heart to melt Vers 37. in the hearing and such relenting wrought they in the people No maruell First the dangers wherein they are Secondly and z Act. 20.28 29 30. price of their soules considered Vse First they are of mercenarie disposition that are not thus affected Secondly and they haue cause to feare the vengeance threatned to men mercilesse to fatherlesse that enforce such separation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle is by some conceiued to intimate the separation and absence to be but for a short time supposing him so to speake according to his hope and opinion by others to signifie the suddennesse of his enforced separation whereto agrees the storie Act. 17. ad vers 11. Obser That sense standing occasions vs to note how Satan specially insidiatur initijs nascentis Ecclesiae and is most turbulent in the first planting of Churches At Ephesus when a 1. Cor. 16.9 the doore is opening Aduersaries are multiplied Hence in Primitiue Church grew those bloudie persecutions that plentie of Heresies wherewith the world was pestered At first rising of Luther what vprores was the whole Christian world filled withall and still as the Gospell spred it selfe newly from Kingdome to Kingdome so grew tumults more frequent and outragious Particulars of Gods children may obserue temptations most frequent and vehement in their first retyring from the world and turning to their God then conscience becomes a Lyon persecutions arise all the power and policie of Hell combine to detayne or worke a rescue The reason is euident It is the Deuils obseruation from much experience it is easier to hinder a Church from planting to hinder the rising then to destroy it once settled vpon the foundation Paul for this is fearefull to admit b 1. Tim. 3.6 Nouices to the place of Pastors knowing that as their fals are most dangerous because they are Ministers so most easie because Nouilions Vse 1 To me it is strange how to men conuersant in Scriptures and Church Storie it should seeme strange to see preuayling Ministeries accompanyed with popular tumults There is no building without noyse of hammers nor child-bearing without grones and outcryes Our Sauiour then whom the Sunne neuer saw man more peaceable harmelesse and inoffensiue scaped not the clamours and oppositions of gracelesse men in his Ministerie Paul whose courses tended all to peace so as no mans more parting with many rights for peace sake tempering himselfe in things indifferent to euery mans infirmitie yet meets with tumultuous contradictions Vse 2 Secondly I say as SYRACH My sonne c Ecclus 2.1 2. when thou entrest Gods seruice stand fast in righteousnesse and feare and prepare thy soule for temptation The beginnings are most violently assaulted Arme therefore against Satans incursions First especially against that of Pride the vsuall ouerthrow of Nouices which made Bernard aduise in our beginnings specially to labour for Humilitie though graces be then small yet as small is experience of infirmitie in temptation Secondly Remissenesse and temper though vsually beginnings are most feruent yet as no violent thing is of long continuance so sodainly is that feruour and heate of deuotion slaked Bernard And then as BERNARD Contrahitur animus subtrahitur gratia protrahitur longitudo vitae deferuescit nouitius feruor ingrauescit tepor fastidio sus blanditur voluptas fallit securitas reuocat consuetudo Thirdly diuerting the streame of affection from substance to circumstance from the mayne foundations of Faith to the nice impertinences of humane ceremonies by which wile of Satan how many haue beene transported into faction carryed to an vnbrotherly separation from the Church of God! In person not in heart In Christian amitie our persons may be sundred affections can neuer be diuided Brotherly fellowship may increase loue separation quencheth it not What maruell First presence is not necessarie to procure it nor therefore to perserue it It comes to passe said Austine by this meanes that wee loue those whom wee neuer saw that whereas all other loue growes specially from societie and familiaritie Loue Christian is procured by bare consideration and report of Graces wee heare of others neuer so farre distant from vs. Besides in this friendship
like temptations Secondly Satans vnlimited impartial malice sparing none no not the greatest when once the Lord shall say vnto him a 1. Reg. 22 2◠Goe and preuayle Lest the Tempter had tēpted you The Tempter an Epithete of b Mat. 4.1 3. Satan as some say in respect of that first tentation as others because he hath made it his proper office and it is his ordinary practice to tempt Where the question fals in whether it be the propertie of Satan onely to tempt vnderstand it not of temptations c Gen. 23.1 of tryall but of seducement which Augustine cals the noxious or hurtfull temptation There bee that thinke it so the propertie of Satan to tempt that it agrees to no person or thing besides saue as it is Satans instrument Aquin. part 1. quaest 145. art 2 that though men tempt instrumentaliter the world materialiter yet efficiently the Deuill onely is said to tempt they alledge this Text for proofe But how said IAMES A man is tempted of his owne d Iam. 1.13 concupiscence our Sauiour Out of the e Mat. 15.19 Bernard in Cantic Serm. 32. heart ascend ill thoughts though the Deuill rake not in that puddle Bernard there is morbus mentis as well as morsus Serpentis There is malum innatum as well as seminatum There are ill thoughts which are partus cordis besides those that are seminarium hostis Yet is the title in a sense peculiar to Satan because he is the Tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe or principall Tempter or because all sinnes and temptations come at least indirectly from the Deuill in as much as by him was procured the deprauation of Nature so that to him as to the first cause may all noxious tentations be resolued Whether the only or the principall a f Mat. 4.3 Tempter wee are sure he is See wee first what it is to tempt Secondly parts of Satanicall temptations Thirdly kindes Fourthly reasons To tempt in this sense taken intimates an endeuour g Iam. 1.13 to draw our hearts from God and to entice to disobedience The parts of temptation are three First Suggestion the casting of euill thoughts into the minde as into h Ioh. 13.2 IVDAS his heart the Deuill threw that thought to betray his Master Secondly perswasion the pressing of the suggestion with some reasons that may perswade the minde to approoue incline the will to consent to that euill as good The suggestion is after a sort the conclusion the perswasion the argument to enforce it Example i Gen. 3.5 Eate the forbidden fruit is the suggestion to Eue Ye shall bee as gods the perswasion k Mat. 4.6 Cast thy selfe downe headlong the suggestion The Angels haue charge to keepe thee the perswasion And it is vrged first sometimes by way of inticement as when by promise of some good that giuing way to the suggestion drawes with it we are allured rather then terrified as the euill spirit in the mouth of Ahabs prophets vndertakes to l 1. King 21.21 entice him by promising prosperous Voyage to Ramoth Gilead Secondly Sometimes in way of terrour as when by expounding some fearefull euill he labours to draw from vs consent to his suggestions Thirdly The last part of Satanicall temptation is instigation The instant and importunate vrging of the suggestion giuing no rest till he hath procured consent if it be possible Satan m 1. Chro. 21.1 prouoked DAVID to number the people It seemes hee was not satisfied with once suggesting or perswading that thought of Pride but with instance againe and againe renewed pressed onwards to execution So find wee often a kinde of importunitie in vrging temptations The kinds follow they are diuersly distinguished first ex modo First Some are immediate wherein Satan vseth no instrument in tempting as in that of our Sauiour Secondly Some mediate wherein men or women are vsed as his instruments so tempted he Adam by Eue Ahab by false prophets Thirdly Some mixt as wherein perhaps the suggestion is from Satan immediately the perswasion or instigation by his instruments Secondly Ex euentu by their issue some are effectuall some ineffectuall temptations Effectuall wherein he preuayles more or lesse Ineffectuall wherein he preuayles not as in our Sauiour n Gen. 39.10 Ioseph c. Reasons of tempting in respect of Satan First His enuie at mans possible felicitie through enuie of the Deuill came sinne into the World Bern. de aduentu Serm. 1. It is Bernards opinon that man was created to supply the defect of Angels in Heauen and to repayre that breach that their fall had made in the heauenly Ierusalem Satan enuying vs that happinesse labours by temptation to draw vs from it Secondly The blinde malice and spight wherein hee is carryed against God and his Christ The sense of torments which hee indures makes him oppose as much as may be whatsoeuer is glorious to God as is the obedience and saluation of his Children Reasons of GODS permission if any aske though it should suffice vs to know the Lord keepes the hooke in his nostrils and wils nothing of his Children but what he ouer-rules to their good yet probably these may bee alledged First o 2. Cor. 12.7 To humble his Children and preuent Pride and securitie Secondly That Christ not only in person but in his members may conquer Satan Thirdly That the equitie of giuing p Iam. 1.12 vs the crowne of life may appeare to all What euer the Reasons are Satan wee are sure hath his imployment in temptation Vse On this ground is our Sauiours inference To q Mat. 26.41 watch pray lest we enter into temptation The parts of the prescript are two First Watchfulnes implying First expectation of tentation It is no small aduantage giuen to Satan to promise our selues immunitie from his assaults thence is it that in the conflict wee are found vnprouided for resistence Tertull. de orat Tertullian of the Disciples Adeo tentati sunt Dominum deferendo quia somno potiùs incluserunt quà m orationi If euer we haue rest from Satans temptations it is onely to aduantage himselfe through our securitie Hee left our Sauiour r Luke 4.13 for a season but for a season to teach vs after one tentation to expect another and neuer to be secure of so dangerous and watchfull an Aduersary Secondly Circumspection diligent heed-taking to our selues that wee giue no occasion of ſ 1. Cor. 7.5 aduantage to the Tempter The second part of the prescript is Prayer aduised because of our infirmitie I dispute not the question whether it be lawfull to pray freedome from all temptations Truth is it is vtterly vnlawfull to pray generall immunitie exemption from particulars may perhaps be prayed yet with submission to the will of God Howbeit strength to resist tentation grace to support in temptation our dutie is to pray t 1. Cor. 10.13 Gods promise to grant
if we pray as we ought They ill prouide for their comfort in temptation that vnder pretence of vnworthinesse to obtayne or coldnesse in Prayer neglect this Ordinance of God that to all other the spirituall armour u Ephes 6.18 Bernard giues strength Grauis equidem nobis est inimici tentatio sed longè grauior illi oratio nostra Thirdly To these let be added the complete armour mentioned by the Apostle Fourthly Obseruance of Satans wiles and our owne infirmities where his greatest likelihood is to preuayle Secondly The censure is not harsh to say of any entising to euil that they are instruments or x Iob. 8.44 Children of the Deuill whose works ethey do whose nature they resemble One said once Quot peccata tot Daemonia so many euils so many Deuils we may truly say so many Tempters so many incarnate Deuils A people rise in euery place Pharises were not more painfull y Mat. 23.15 to make Proselites then they partners in their excesse of ryot z Prou. 4.15 Their sleepe departs except they cause some to fall Our Sauiour stucke not to call a Mat. 16.23 PETER Satan in that case Quest How may Satanicall temptations bee discerned from those of our owne concupiscence Answ I thinke with Bernard Bern. in Cantic Serm. 32. it is scarce possible to put exact difference neither is it much materiall to know This hold for a rule Whatsoeuer thought exalteth it selfe b 2. Cor. 10.5 against the obedience of Christ is a temptation whether from Satan or from thine owne heart is somewhat curious to inquire our care should be not to consent thereto Obser The Tempter The Deuill then is a Tempter but sure wee are he is no inforcer Hee may suggest perswade prouoke to euill enforce hee can no man to yeeld to his temptations There is a threefold libertie of the will First from sinne Secondly from miserie Thirdly from necessitie The two first we lost in ADAM from necessitie and coaction the will is still so free that if it could be constrayned it were no will Therefore the Lord in conuersion forceth not the will but sweetly inclines it The Deuill in temptation compels not but perswades it Truly said the Heathen Nemo nolens malus and nemo peccat inuitus Not a Beare or Lyon but a Serpent supplanted our first Parents a creature not stronger but more subtle then others Serpens Bern de duplici Baptismo ô EVA decepit te decepit profectò non impulit aut coegit The euill spirit returning ingreditur non irruit eum alijs septem nequioribus non fortioribus Quest How then say we of Gods Childrens infirmities they are inuoluntary sinnes Answ First simply and in euery respect inuoluntary they are not their actions are of mixt Nature in part voluntary partly inuoluntary because the consent is not full Secondly In Gods Children is flesh and Spirit the will is partly fleshly partly spirituall as farre as it is spirituall it consents not but quâ carnalis it yeelds willingly to motions of euill This once we are sure force there can none bee offered to the will The Deuill may tempt hee cannot enforce Therefore Eue desiring in best manner to excuse her selfe complaynes of deceit not of constraint The Serpent c Gen. 3.13 beguiled me and I did eate Vse So that vainely men attempt excuse of their wilfull sinnes by deriuing their blame from themselues to the Deuill Obiect The Deuill forsooth ought them a spite therefore drew them to Theft Murther c. Answ First it is hard to say whether in thy particulars the Deuill had any finger Out of the d Mat. 15.19 heart come euill thoughts Murthers Blasphemie c. as waters issue from their Fountayne Secondly say the worst thou canst of the Deuill all is but this he tempted cast the thought into thy heart perswaded and prouoked to euill he forced not to consent that power if he had hee would in the vtmost extent vse against Gods children Thine owne will blame as much or more then the Deuill his temptations till thou consent are thy crosses not thy sinnes thy will onely makes them thy sinnes Away therefore with such Fig-leaues and remember it as one propertie of confession to which pardon of sinne is promised to accuse rather then excuse the sinner vnto God who euer finds a child of God in prayer for pardon accusing the Deuill and not rather himselfe I e Psal 51.4 haue sinned and done wickedly in thy sight saith Dauid yet it is likely that as to the numbring of the people so to Adulterie and Murther Satan was the prouoker And our labour should be in vaine Quest How vaine whether in respect of God his purpose or of the Apostles preaching or of the people Answ Not in respect of God his purpose hee alwayes attaynes in sending his Word to any people to his Name comes glorie what euer are the issues of our Ministerie f Isai 55.10 11 As the Snow and Raine returne not emptie but accomplish that whereto hee sends them so is his Word At least the refractarie shall know there hath beene g Ezech. 2.5 a Prophet amongst them Nor in respect of the Apostle We are vnto God a h 2. Cor. 2.15 sweet sauour in them that are saued and in them that perish hee that laboured in vaine and spent his strength i Isai 49.4 yet knew his labour was with the Lord and his worke with his God It remaynes then that he intends it vaine in respect of the people in case they had giuen way to Satan and reuolted from the Faith Obser Apostasie and defection from Faith and Obedience makes the Ministerie all things vaine vnto vs. Therefore Paul feared he had k Gal. 4.11 laboured in vaine amongst Galatians perceiuing their begun defection from the Gospell they had receiued and haue l Gal. 3.4 yee suffered so many things in vaine hee intimates their passions and patience all would bee vaine to them in case of their reuolt Compare Ezech. 3.20 2. Ioh. 8. For the Crowne of life is promised not to beginners but to those that continue Vse Let me exhort therefore in Saint Iohns words Looke to your selues that you lose not the things yee haue wrought There are amongst vs many whose beginnings are comfortable It shall be farre from me to doubt of their perseuerance yet let mee say as PAVL m Heb. 13.22 Suffer the words of exhortation Caueats are not amisse to them whose zeale is most feruent especially in these times wherein wee see iniquitie abounding and n Matt. 24.12 the loue of many waxen cold Brethren how many haue we seene of excellent beginnings and proceedings yet growne wearie of well-doing And allured with ease or profits of this life or affrighted with reproches c. horresco referens turned backe from the holy Commandement giuen vnto them Let their falls be our feares or cautions at least to
propertie of speech is that act of vncleannesse committed betwixt persons vnmarried Largely taken it compriseth all whatsoeuer breaches of Chastitie First whither in the b Matt. 5.28 heart by inordinate desire Secondly or in the c 2. Pet. 2.14 eye by wanton and lasciuious lookes Thirdly or in the d Ephe. 4.29 5.3 tongue by filthy and rotten speech Fourthly or in the act by doing e Gen. 39.9 that great wickednesse See Annot. ad Rom. 1. A sinne which the Lord hath seuerely threatned grieuously punished from Heauen cursed to the pit of Hell yet reckoned generally amongst leuiora delicta and as Papists call them veniall sinnes A tricke of youth say our Youths of that which brought in the f Gen. 6. floud vpon the world of the vngodly fire and brimstone g 19. vpon Sodome h Num. 25. pestilence vpon Israel c. Our wisedome shall be to notice the odious foulnesse thereof that if it be possible Conscience of the sinners may be more remorcefull and a sinne of so foule nature not so sleighted First the Apostle makes it eminent aboue all sinnes in this respect that it alone is i 1. Cor. 6.18 against the body depriuing it of that great honour whereto God hath aduanced it to be a member of Christ a Temple for his Spirit to dwell in Secondly vsually they are counted greatest sinnes that imply breach of most Commandements Adulterie is k Vers 15.19 Sacrilege Profanenesse Dismembring the body of Christ drawes with it Thefts Murthers what not Thirdly they say also sinnes are most pernicious that are most delightsome because the affections are most taken and streightest detayned by them therefore perhaps Salomon said of the Harlot her l Eccles 7.26 heart is snares and nets her hands as bands so easily are men taken so hardly rescued being once bewitched with the bestiall pleasure of that luxurie Fourthly varietie of Iudgements threatned shewes it haynous aboue the ordinarie Waste of m Iob 31.12 goods blemish of n Pro. 6.33 Name rottennesse of bones o Hos 4.11 hardnesse of heart c. plagues of all sorts threatned to deterre vs. Fiftly executions haue beene grieuous on Sodomites old World Israelites of whom said the Apostle there fell in one day for this sinne p 1. Cor. 10.8 three and twentie thousand I say then as PAVL Fly Fornication VERS 4. That euery of you should knew c. WHether in these words Paul would prescribe remedie against lust and meanes of abstayning from the sinne or intends only to explicate the Commandement in the positiue part is no matter of curious inquirie In the words are First the persons to whom he prescribes Secondly the duetie prescribed Euery one of you In morall dueties no man hath exemption q Reuel 20.12 Great and small stand to be iudged euery man is countable for his sinnes r 2. Cor. 5.10 rewarded according to his deeds whether they be good or euill For the particular in the Text. The ſ Deut. 17.17 King may not multiply wiues no not to continue succession much lesse Strumpets to glut vnsatiable lust t Ephes 5.5 No Whoremonger or vncleane person hath any inheritance in the Kingdome of Christ and of God Obiect Yet Patriarchs they say without checke multiplyed Wiues and Concubines Answ August First Some are of opinion they had their speciall dispensation to this end that they might multiply the holy Seed Secondly The rule of * Ber. de praecep dispensat Bernard must in such cases be remembred where wee finde in Scripture any practice of Saints swaruing from the general rule Aut eos peceasse fatendum est sicut homines aut certe sicut Prophetas familiare Dei consilium accepisse For vs wee are sure the rule holds generall euery man is bound by this precept of Chastity There were in Austins dayes men that pleaded immunity by their sexe thinking women onely bound by the precept of Chastity and a great disparagement they thought it to the dignity of their sexe if their adulteries must receiue like punishment with those of women An verè sexus nostri dignitas hanc sustinebit iniuriam vt cum alijs socminis praeter vxores siquid admittimus in luendis poenis mulieribus comparemur Why not saith Austine Yea why not rather sith by strength of their sexe they seeme more able to master their lusts and of dutie should guide their Wiues by example That saying of u Iam. 4.4 IAMES Yee Adulterers and Adulteresses stops the mouthes of all such idle and impious Distinguishers Our times haue also forged Dispensations What mens iudgement is I know not but seldome haue I seene it penanced in the Greater as if it were sinne only in the meaner people Generally the sentence of the prophane Poet is applauded by the multitude Non est scelus scortari Adolescentem It is no such haynous matter for yong men to bee giuen to whoring But if x Psal 119.9 yong men bee bound to reforme their wayes by the Law of God if they y Lament 3.27 must beare the yoke in youth if the iollity of that Age shall bee z Eccl. 11.9 brought to Iudgement let such tremble to hearten themselues in such sinnes as exclude from Heauen and giue a Reuel 21.8 portion with Hypocrites in the Lake that burnes for euer Should know that is haue skill The Apostle seemes to imply that there is a kinde of art of Chastity and great skill required to possesse our vessell in holinesse c. Truth is Christianitie is an Art or Science and no small skill is required to Regular exercise of Christian vertues GREGORY NAZIANZENE said once the cure of Soules was the Science of Sciences generally it is true of Christianity It is the Art of Arts the art of liuing well To this end Saint Peter aduiseth to ioyne to our vertue b 2. Pet. 1.5 knowledge as I conceiue him skill in the exercise of Christian Vertues Paul in a particular makes it a point of c Phil. 4.12 mysticall knowledge to carry himselfe equally and with euen hand in all Estates In Prayer hee would intimate wonderfull skill required and not learnt but of an d Rom. 8.26 heauenly Schoolemaster That knew the Disciples well and therefore it is their Petition e Luke 11.1 Lord teach vs to pray To say in a word what one Christian Vertue or Dutie is it that askes not skill to the right vse and performance of it take instance in that of Faith How to vphold it when it wauers to restraine it when it degenerates towardes presumption how to turne the eye of it from the Law to the Gospell from Gods Iustice to his Mercie Here sure is the wisdome of beleeuing How many see wee for lacke of this skill if not vtterly mis-carry yet dangerously hazarding their soules to ship-wracke the Presumer thinkes of the rich mercy of God the
Desperate of his strict Iustice Wisdome would teach to fit our meditation to our present state See it in a duty that may seeme most easie suppose hearing the Word of God It is not as is thought a worke of euery Ideot and idle Foole to be a hearer to heare as wee ought requires skill more then ordinary to tye our minds to attention that they may bee free from wandering to apply our affections to the quality of what is taught that when we heare matter of feare our hearts may f Isai 66.2 tremble at the Word of God when matter of griefe they g Neh. 8.9 may mourne when matter of comfort reioyce c. Such skill requires euery Christian Dutie to the Regular performance of it that wee may well conclude of Christianity It is the Science of Sciences euen an Art of liuing well Vse They erre not knowing the Scriptures nor the power of Godlinesse that thinke it a skill most obuious to bee a Christian a worke of one houre or two in the last sicknesse to furnish themselues for Heauen Though in manuall Sciences he is not thought his Crafts-master that hath not serued a seuen yeeres Apprentiship yet to the exactest skill of Christianity seuen houres yea moments are thought sufficient Surely if any where here that hath place that the great Phisician once spake Ars longa vita breuis Compendiums they haue framed to themselues here as in other Sciences To loue God aboue all our Neighbour as our selues This is h Mat. 7.12 the Law and the Prophets To feare God and keep his Cōmandements i Eccl. 12.13 this is the whole of man But foolish men that consider not the infinite particulars which these comprize And that it is the least halfe of a Christian k Iohn 13.17 to know though exactly the heads of Dutie To loue God comprizeth his worship outward inward l 1. Iohn 5.3 keeping of all and euery his Cōmandements To loue our Neighbour exercise of m 1. Cor. 13.4 5 Patience Kindnesse Mercy euery good grace and office wherein we may do good to Brethren Willingly would I perswade our people if it might be of the skill no lesse then artificiall requisite to Christianity not to deterre them by the difficulty but to reforme their negligence and to excite their industry And if they would but seriously consider that part of this Art that stands in speculation they would easily acknowledge it to be no idle mans occupation to bee a Christian To know necessaries of Gods Nature and Will can wee thinke it obuious when as Dauid hauing long trauelled in the Word of God with an extraordinarie Spirit yet prayes illumination that hee n Psal 119.18 might see the wondrous things of the Law Who euer sounded the depth of any one Commandement to know all particulars of duetie therein comprized Who so quick-sighted as to vnderstand thorowly particular circumstances of knowne dueties Dare any arrogate prudence so exact as to obserue them regularly in all his practice Thou knowest thou must pray but knowest thou how thou must pray To pray is not to vtter a Petition which a Parrat may doe but thou must pray with o 1. Cor. 14.15 vnderstanding with p 2. Chron. 6.29 feeling of wants with q Iam. 1.6 faith to be heard with feruencie of affections the practice of all these how full of difficultie to guide affections of wrath feare ioy griefe c. Heathens obserued to require much prudence may not Christians more to their Christian moderation That I be not infinite It will be sufficient if I may but conuince our people that Christianitie is an Art that the practices thereof require skill more then ordinarie that once euinced I hope those out-cryes against ouer-much teaching will cease for suppose you know all we are able to teach you for substance of faith and practice yet to learne skilfull practice of them the wisest amongst vs may not blush to goe to schoole To possesse his Vessell in holinesse and honour The particular wherein Paul requires this skill is the preseruing of Chastitie in his phrase the possessing of our Vessell in holinesse What is the Vessell saith AVGVSTINE * August cont Iulian. Pelagian lib. 4. cap. 10. lib. 5. cap. 7. the Wife the Woman or wife is the r 1. Pet. 3.7 weaker vessell Al the body the vessell or instrument of the soule Al the instruments of generation 1. Sam. 21.5 The vessells of the yong men are cleane that is their bodies or instruments of generation That first interpretation S. Austine fell into by this occasion Dealing against Pelagians in the question of Originall sinne and the manner how it is conueyed to posteritie he was thus vrged by Iulian The soule is created pure the body propagated by a lawfull act of generation in the marriage bed for that bed ſ Heb. 15.4 is vndefiled by what chinks creeps in this infection of Nature Saint Austine answeres that howsoeuer the vse of the marriage bed be for the substance of the act vndefiled yet may impuritie insinuate it selfe through intemperance and ouer-much feruor of delight Truth is there is as well Coniugall as Virginall chastitie which stands not only in keeping our faith inuiolate to the wife of our Couenant but also in the temperate and moderate vse of the marriage bed And I am halfe of his mind in this whatsoeuer in that act is not either for procreation or preuention of Fornication comes of euill Rather by the vessell vnderstand the body Not that the heart hath libertie to lust so the body be kept from the act of vncleannesse t 1. Cor. 7.9 burning lusts are commanded to be remedied but so speaks he fittingly to reforme opinions corrupt and monstrous that to the u 1. Cor. 6.13 body was permitted a kind of libertie so the heart were kept pure from that vncleannesse Possesse that is keepe and rule the body in holinesse vnderstand it chastitie and freedome from pollution by vncleane lust Honour of the body stands in two things First x Col. 2.23 Health and chearfulnesse Secondly dedication of it to the holy Ghost as y 1. Cor. 6.19 a Temple for him to dwell in and an z Rom. 6.13 instrument to be vsed to the glorie of God The summe is this that not the heart only but the body also must be preserued in chastitie a 1. Cor. 6.20 Glorifie God in your bodies and soules they are both the Lords his Creatures his purchase both bought with the price of his bloud It seemes the Corinthians were carried away with that errour to thinke pollution of the body almost indifferent The bodies they thought should not rise againe therefore it was not much materiall to what vncleannesse they were abused yet saith the Apostle First the body is for the Lord dedicated in creation to the glorie of the Maker and by Redemption to Christ Secondly the Lord for the body
sort willingly putting from them that fruit of the Spirit ioy in the fauour and free grace of God That though the Lord hath done wonderfull things for their soules deliuered them from power of darkenesse mortified their corruptions sanctified them by his Spirit yet macerate their soules with sorrowes and pine away in perplexed feares of the wrath of God from which they are deliuered What is it that should thus perplexe a Childe of God truely fearing his Name and desiring in all things to liue honestly Is it their past sinnes they are no sooner repented but they are forgiuen and so esteemed as if they had neuer bin committed Is it their present imperfections They are couered with the perfection of Christs obedience Is it the rebellion of their hearts That issues not from them but from k Rom. 7.20 sinne dwelling in them Is it doubt of perseuerance That is founded on how many pillars that shall neuer bee shaken Gods l Iohn 10.29 power and promise Christs merit and intercession Gods Spirits vertue and continuall subministration Is it afflictions They m Rom. 8.28 worke to our good Is it Death n Heb. 2.14 Christ hath ouercome it Is it Iudgement It is o Rom. 8.33 God that iustifieth Is it Damnation There is none to them that are in Christ To conclude thou canst thinke of nothing that can be true cause of sorrow to thee being in Christ not walking after the flesh but after the Spirit p Psal 43.5 Why art thou then cast downe my soule and why art thou so disquieted within mee Trust in the Lord he is the helpe of thy countenance and thy God q Phil. 4.4 Reioyce in the Lord alwayes and againe I say Reioyce He is not thorowly thankefull for Gods fauours whom they affect not vnto reioycing And let that bee a second point of notice from this Text that Gods fauours ought to affect vs euen to reioycing So is the Precept r Phil. 4.4 Reioyce in the Lord alwayes againe I say Reioyce he doubles the mandate to shew the necessitie of the dutie The end of Leuiticall Festiuities was this It is in truth the top of Thankefulnesse arguing not onely our sense of Gods fauour but our right prizing and valuation of his blessings Who feeles himselfe affected with Ioy for a benefit of no esteeme with him And who but a man conceiuing some singular sweetnesse in the fauours of God can bee affected with them vnto reioycing Therefore the Lord sometimes permits vs to sense of the want of them that in the restoring we might find fuller comfort Ber. in Cantic Serm. 68. Sweetly said BERNARD Placet cunctis securitas sed ei magis qui timuit lucunda omnibus lux sed euadenti de potestate tenebrarum iucundior Transsisse de morte ad vitam vitae gratiam duplicat It is his opinion that though Angels in Heauen haue their Ioy in that God was pleased to preserue them in the state of Blessednesse yet more full is the Ioy of Gods Children the sonnes of men that once fell from their happinesse and are againe restored by the death of Christ Lamentable is the coldnesse of our affections in enioying the fauours of God that howsoeuer wee can sometimes say God a thanke yet euen his prime fauours such as accompany Saluation few are so farre affected withall as to reioyce in them It were well wee did not sometimes murmure against him for the small measures of Grace bestowed on vs. It seemes little to vs to Å¿ Marke 9.24 see our infidelitie and striue against it though that argue the presence of Faith except wee obtayne full victorie against all doubtings Little we thinke it that wee haue a t Nehem. 1.11 desire to feare Gods Name though euen for that Nehemiah layes clayme to the promise of God except wee be quite rid of all securitie and euen seruilitie in our feare Little that wee haue receiued a desire in all things to liue honestly though that in Pauls acknowledgement be the u Heb. 13.18 marke of a good Conscience except also our abilities to doe good bee answerable to our will Oh Brethren consider These little gifts are great fauours if we consider our no merits at the Giuers hands yea our deseruings of the contrary Be admonished to acknowledge them according to their worth and to make euen the lest testimonies of Gods fauour occasions to thee of reioycing x Mat. 25.23 Hee shall neuer bee ruler ouer much that is not faithfull in his little Neuer let him looke for perfection that rightly prizeth not the beginnings of Grace in his heart But much more damnable is that discontentment at sundry prime blessings tending to life and godlinesse to be seene in our multitude It was in Pauls esteeme a chiefe Blessing granted vnto Iewes that to y Rom. 3.2 them were committed the Oracles of God A speciall fauour God promiseth it to his Church To z Ier. 3.15 giue them Pastours after his owne heart to feed them with knowledge and vnderstanding Saith the Euangelist of it vouchsafed to ZABVLON and NEPHTHALI It is a Mat. 4.16 as light to them that haue long sitten in darkenesse and in the shaddow of death O wretched Miscreants they that cry out vpon this blessing and fauour of God as of some great vengeance and as Gadarens preferre their swinish affections and brutish pleasures before the sacred Word of God that should bee to vs as to IEREMIE b Jer. 15.16 The very ioy and reioycing of our hearts Wonderfull is Gods patience in mens prouocation I should else wonder that hee had not long since sent vpon vs c Amos 8.11 that famine in the Prophet not of bread and water but of hearing the Word of God Quest Lastly would any know how he may prouide to haue this holy Ioy alwayes conuersant with him Answ Three Graces of God there are especially auayleable this way First Faith Secondly Hope Thirdly Constant Obedience Faith giues vs title to the promises to Christ his Merits Righteousnesse Kingdome If that faile vs in the exercise yet hope sustaines the Soule while it beholds the blessings in the promise certaine though not yet exhibited Obedience constant and vninterrupted qualifies vs after a sort to receiue the Promises and as an euidence furthers vs in expectation of the Blessings Neyther Faith nor Hope are founded on our Obedience but the exercise of both is furthered by Obedience in such sort that longer then thou holdst on conscionably thy course of holy Obedience thou canst neyther bee assured of Gods Fauour nor on any sound euidence except his Blessings promised Bernard de Verb Apost non est Regnum Dei c. ser 2. Sic fatui filij ADAM praecipiti saltu iustitiam transilientes pacem rem finalem in principium conuertere peruertere vultis Nemo enim est qui gaudere non velit Non stabit non erit istud quia
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
after a sort to sanctification as generall Faith remorce for Sinne ioying in the Gospell and whatsoeuer it is that comes vnder that phrase of the Apostle h Heb. 6.4 5. tasting the good Word of God and powers of the World to come The losse of these or if there be any like dispositions as wee may call them towards Gods Kingdome is not questioned HYMENaeVS and ALEXANDER made i 1. Tim. 1.19.20 shipwracke of Faith and some receiuing the Word with ioy k Luk. 8.13 in time of temptation goe away Thirdly But the roote and plenarie habits of Faith Hope and Charitie the l Matth. 16.18 Gates of Hell cannot preuaile to ouerthrow Howbeit here must be distinguished First the Gifts themselues Secondly the vse of the gifts Thirdly the degrees and measures of them The exercise and vse of the gifts admit though not vtter losse yet intermission In the murther of Vrijah in Bernards iudgement * Bernard de Natura Dignitate amor diuin cap. 6. Dauid lost not the gift but left the exercise of Charitie Charitatis in eo facta est quaedam quasi separatio non tamen abolitio as in sleepe wee lose not the facultie but the vse of sense as a man in his drinke or ouercarryed with violent passion loseth not the facultie but the vse of Reason Like thinke of the feruour of Gods Spirit the life and vigour of his operations admit their abatement That made Paul remember Timothie to m 2. Tim. 1.6 stirre vp the gift that was in him It should seeme he perceiued decay of wonted feruour The Angell of Ephesus left n Reuel 2.4 his first loue not the habit nor wholly the exercise was lost but the vigour and heate of loue that once shewed in him beganne to be abated The summe is this First Habitus non amittitur Secondly Actus intermittitur Thirdly Gradus remittitur Lastly there are certayne motions of Gods Spirit excitements perhaps as we may terme them whereby hee is pleased to direct and prouoke vs to holy dueties It may be these are the voyce ISAY saith wee shall heare behinde vs saying o Isay 30.21 This is the way Walke yee in it Not only GODS Chosen but Cast-awayes may heare it Though I cannot thinke that auxilium excitans so vniuersall that there is no particular of the sonnes of Adam to whom it is not sometime vouchsafed yet it is my perswasion there are few in the Church of God but feele secret suggestions of holinesse and excitements to Faith and Repentance That compunction and remorce they are smitten withall the vanishing flashes of goodnesse they feele are the good motions of the Spirit of God vouchsafed to Cast-awayes to make them more inexcusable to aggrauate their condemnation Take instance in SAVL p 1. Sam. 26.21 vowing to doe DAVID no more harme and relenting as ouercome with kindnesse If of such motions the question be whether they may be quenched it is out of question they may be and are in Cast-awayes would God not too often in GODS dearest Children The whole amounts to this summe First gifts qualifying to particular callings Secondly disposing to sanctification may be lost Thirdly exercise of gifts habited may be intermitted Fourthly feruour of all gifts in measure abated Fifthly suggestions and particular motions repelled though the habits of holinesse are not vtterly extinct in men truly regenerate Quest Of whether must the Text be vnderstood Answ Of all gifts of all sorts issuing from the Spirit of God the exercise of the gifts feruour in exercise particular motions comming from the holy Ghost that the sense may be this The gifts of Gods Spirit with all his holy motions and operations must be by all meanes cherished in our hearts All indeuour giuen that the Graces we haue receiued may be preserued in their fullest feruour without any the least abatement Therefore Paul exhorts his Timothy to q 2. Tim. 1.6 stirre vp the gift in him and to Ephesians permits not so much as to r Ephes 4.30 grieue the Spirit of God to giue him any occasion of withdrawing the liuelihood and vigour of his operation in them His reason me thinks is forcible because by him we are sealed to the day of Redemption as Theophylact expounds hee is to vs Gods Character and marke set on vs and seizing vs for his owne assuring vs thereby that that day of Iudgement shall be to vs no day of Wrath but the day of plenarie and full Redemption q. d. As you desire to retayne assurance of your deliuerance from the wrath to come that the Lord shall take notice of you for His in the Day of that dreadfull separation so by all meanes cherish in you the gifts and operations of his holy Spirit It is the only euidence wee haue of our freedome from condemnation If that moue not heare then the Apostles Paul and Peter thundering to awake vs out of our neglect of so great saluation The losse of Gods Spirit the resisting of his motions if it be but want of care to cherish his gifts and operations in vs to Å¿ Heb. 6.6 10.25 26. how fearefull and hopelesse estate doth it hazzard vs In case of losse the recouerie for euer becomes impossible No hope left in that case to be renewed to repentance nor expectation of any thing from God but sorest vengeance and violent fire to deuoure The t 2. Pet. 2.20 last end of men so vngracious becomes worse then their beginning Let no weakling mistake in this Argument as if the suppressing of euery good motion or the abatement of the Spirits feruour or the interruption of his sensible operation in vs should cast vs into this irrecouerable condition The sinne is fearefull and discomfortable to resist any his gracious suggestions but the Apostle apparantly speakes of a totall losse not only of the exercise but of the gifts of the holy Ghost to which hee intimates neglect to cherish them may indanger vs. The Precept hath beene thus explaned and proued Sinners against it are First Reuolters from the grace of God such as set themselues wilfully to quench or by willing negligence suffer the worthy gifts of Gods Spirit to be extinct in them A cursed generation of men and women with whom when the Lord hath pleased to deale so graciously as to giue them sense of their miserie in Nature u Num. 23.10 sight as to BALAAM it may be taste also of the blessed state of his Children yea after a sort to x 2. Pet. 2.20 wash them from their old sinnes if not in affection yet in practice they turne backe from the holy Commandement giuen vnto them either intangled in the world as Demas or besorted with pleasures as those Epicure wemen or as temporaries deterred with afflictions Oh miserable state of such mens soules if they had hearts to consider it of whom may it not be said as Paul in another sense of voluptuous women They y
1. Tim. 5.6 are dead while they are aliue and as our Sauiour They z Ioh. 3.18 are condemned alreadie For such if for any is that a Isai 30.33 Tophet prepared the burning whereof is fire and much wood which the breath of the Lord as a streame of brimstone kindleth and for euer keepes burning Secondly To these are added those that as Stephen speaks of Iewes alwayes b Act. 7.51 resist the holy Ghost and labour to suppresse the holy motions suggested by him How oft doe I perswade my selfe the worst men vnder our Ministerie heare that voice behind them This is the way walke yee in it and as Agrippa are c Act. 26.28 almost perswaded to become Christians But see the cursed vnthankfulnesse of men wilfully setting themselues to repell such motions those sweet inspirements of Gods holy Spirit they call I would I might say ignorantly fits of melancholy I am sure profanely qualmes of deuotion And then haste to their cursed companie and no lesse then abominable courses to chase away those qualmes of conscience Oh wonderfull mercy of God offered to such mens soules had they grace to consider and accept it How iustly may the Lord say to them as he speaks to Israel d Hosh 13.9 Your destruction is of your selues and as to Ierusalem e Isai 5.4 What should he haue done more that he hath not done Teaching them by his Word wakening them by his Rod inuiting them by his bountie offering himselfe to them by his Spirit whiles they desperately forsake their owne mercy The issues vsuall of such men are First that their hearts grow thereby more obdurate Secondly the life more brutish and abominable Thirdly else fall they into agonies of conscience such as wherin they perish through euerlasting despaire Thirdly A third sort there are and they are much amongst vs men that vnder pretence of discretion and seeing more into the state of Religion then at first entrance they could see abate of their feruour and as they now terme it violence of gracious affections seeming to conceit there may be a nimium of deuotion men may be ouer-forward and zealous A Sermon now and then doth well euery weeks hearing is not so necessarie studie of Scriptures is good at leisure times as it were for recreation we be not Angels but Men and there is a reason in all things euen in religiousnesse if men could hit on it I confesse there is a kind of deuotion wherein men may be too feruent but that deuotion is superstition a kind of zeale whereof may be a nimium but that is f Rom. 10.2 zeale not according to knowledge yet beware I beseech you you giue not the Lord the least occasion to complaine of you as of the Angell of Ephesus that you haue left your first loue and take heede this temperatenesse and discretion as it is called degenerate not into g Reuel 3.16 luke-warmenesse the worst temper that can be of our Religious affections Feare to bee noted of backe-sliding Tremble to lose the least measure of Gods gracious gifts to abate any thing of the heat and feruour of sanctified affections It is a step towards quenching but to slake the fire of Gods Spirit in our hearts Meanes of cherishing and keeping in life our spirituall gifts First exercise and imployment Secondly h 1. Tim. 1.19 Good Conscience and holy obedience which while some neglect they make shipwracke of faith Thirdly humilitie in Bernards iudgement is conseruatrix virtutum Fourthly i Heb. 10.25 Forsake not assemblies of Saints neglect no meanes sanctified to worke establishment How may the motions of Gods Spirit be distinguished from Diabolicall delusions Satanicall suggestions are oft subtilly contriued cunningly coloured that lying spirit sometimes dares counterfeit the Spirit of truth Scarce euer was heretique so phantasticall or impudent but pretended guidance by the Spirit of God Anabaptists teaching to despise Authoritie to vilifie all other ordinances of God pretend I know not what instincts and reuelations from the Spirit of God Montanus tells of a strange Paraclete that inspired him and guided to publish his damned errors Meanes of discerning First Isai his watch-word let it be our rule k Isai 8.20 Deut. 13.2 3. To the Law and to the Testimonie if they speake not according to this word it is euidence that there is no light in them Secondly The gift of Prophecie as of miracles is now ceased in the Church God deales not now as in former times by extraordinary instinct or inspiratiō His charge is To l Reuel 22.11 adde nothing to the words of IOHNS Prophecie vnder paine of addition to be made to our plagues Thirdly If the matter of the suggestion be euill either in the whole kind or by circumstance it is no Diuine motion but either a m Iam. 1.14 concupiscentiall phantasie or a n Iob. 13 2. Diabolicall delusion Fourthly Euer be iealous of all motions leading thee beyond thy calling or measure of gifts The rules are o Rom. 12.6 Sapere ad sobrietatem and p Psal 131.1 not to meddle with things too high It is glorious to exercise the Ministerie but examine thy gifts Excitements to enter that function without gifts thou mayest well thinke are but suggestions of pride VERS 20. Despise not Prophecyings THe duetie he prescribed tends in the holy practice of it to preserue the life and vigour of Gods Spirit in vs. The sense conceiue thus Of Prophecie we find two sorts First Extraordinary that stood partly in foretelling things to come by immediate reuelatiō partly in interpreting Scriptures with vnerring spirit In regard of which function those whom the Lord extraordinarily stirred vp in the old Testament some also in the New were called Prophets Of which sort if now were any they ought to haue their extraordinary respect There are I know that arrogate such a lumen Propheticum and reckon it amongst the markes of their Church But if q Reue. 22.18 nothing may be added to the Prophecie of Iohns Booke it should seeme the Lord hath therein fully reueiled whatsoeuer is necessarie to be knowne touching state of the Church to the end of the world and then what needs a new light of Prophecie Secondly Another ordinary intimated by the Apostle with whom to Prophecie in this kind is r 1. Cor. 14.2 to speake vnto men to Edification Exhortation Comfort In our vsuall language we call it Preaching Therefore termed by PAVL Prophecying perhaps because the matter of preaching in those dayes was the Scriptures in MOSES and Prophets in opening and applying whereof the seruants of God were then conuersant And of such prophecyings would Paul be vnderstood His prescript in respect of preaching is not to despise it That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies highest reuerence and esteeme most conscionable attendance due to this ordinance of God In pressing that duetie I haue beene forestalled by the paines of my reuerend Symmysta whom I
Mortification Thirdly For Reuocation and renewing our Repentance after our falls And in Grace First That our weaknesse may bee confirmed Secondly Our dulnesse excited Thirdly Our decayes repayred Fourthly Our wants supplyed till wee become perfect men in Christ Iesus whereto this the helpe most auayleable r Ephes 4.11 12 13. PAVL and Å¿ 1. Pet. 2 2. PETER being witnesses Opposite to this Doctrine and Dutie we find sundry rankes of men First Anabaptists and such like phantasticall Enthusiasts that pretending I know not what familiaritie with the Spirit of God and trusting to his immediate inspirations vilifie Preaching Reading Prayer Sacraments all parts of the Ministerie Obiect The Scripture read or preached is a dead Letter Inkie Diuinitie Sacraments empty Pageants and representations of the death of Christ without likelihood The Spirit is he that quickeneth Answ Freely wee confesse the actuall efficacie of Word and Sacraments to depend vpon the operation of the Spirit of God they are all to vs dead and liuelesse except hee be pleased graciously to worke with them what else should bee the reason that where the same Word is preached with like power of the Minister it is in some hearers powerfull to conuert and comfort in others hath no efficacie at all But LYDIAS heart t Acts 16.14 Gods Spirit opened to attend the rest attend not because hee opens not Yet First hath it by Gods Ordinance a fitnesse to worke u 1. Thess 2.13 mightily it is liuely and x Heb. 4.12 mightie in operation As y Ier 2â— 9 the Hammer that breakes the stone and no lesse then fire operatiue Secondly Yea ordinarily the Spirit workes not but by this instrument wherefore Paul stickes not to call Ministers Cooperarios z 1 Cor. 3.9 Dei and wee are said to a 1. Tim. 4.16 saue them that heare vs. Thirdly And what should be the reason the Lord in the Couenant is pleased to ioyne together his Spirit b Esay 59.21 and his Word Saue only to signifie that the ordinary operations of his Spirit are c See Acts 10.44 Gal 3.2 by this instrument And howsoeuer hee may bee pleased sometimes to worke aboue his order yet not at all on such as despise this Ordinance So that what euer pretences they make of the Spirit who despise Prophecie it is not the Spirit of GOD whereby they are inspired but the Spirit of the World by which they are deluded Secondly Our people also wee see seduced though not with the spirit of Enthusiasts yet with a prophane and desperate spirit And their resolution is to leaue all to the Lords disposing hee that made them let him saue them they without the meanes euen where GOD vouchsafeth them expect Saluation how else were their Fathers saued Answ How was d Deut. 9.9 MOSES and e 1. King 19.8 ELIAS preserued without food forty dayes forty nights It was by an extraordinary worke of Gods Power shewing himselfe able to worke without and aboue meanes And so it may bee God dealt with his Children liuing in times of Popish darkenesse hee wrought aboue his ordinary But should wee not thinke him madde that expecting extraordinary preseruation without foode after the example of Moses and Elias would attempt a Fast so extraordinary Like thinke here This once wee know for truth where God giues meanes ordinary for Saluation hee violates f Act. 8.29 9.6 11. not his order They tempt God to their owne destruction that neglecting the meanes expect a worke extraordinary in their Saluation Thirdly There is yet a third sort and they are much amongst vs so prophane and godlesse that they sticke not to blaspheme this sacred Ordinance of God and therefore to contemne it because it is they say occasion of dissension and strife and none worse then they that runne after Sermons Oh I beseech you Brethren tremble at such Blasphemies as to thinke the Word of God the Gospell of Peace the Word of God so pure that thereby wee g Iohn 17.17 are sanctified should of it owne Nature breed either Discord or Disobedience the Nature of it is to meeken sauage affections and it is h 2. Cor. 10.5 mightie through God to subdue euery vile thought to the obedience of Christ And where it takes place in hearts of men None are more eyther i Iames 3.17 pure or peaceable It is true there follow it often strifes and dissensions where it is powerfully taught but where is the Reason In the Nature of the Word or was euer any heard exhorting to discords or prophanenesse The Cause are the turbulent spirits and prophane hearts and Hypocrisie of Hearers When Paul came to Ephesus to preach the Gospell All the k Act. 19.25 29 Citie was in an vprore but was the fault in the Apostles preaching Or rather in the peoples superstition and cursed Couetousnesse And though it bee true there are that make Religion it selfe Cloke for Villanie shall Gods Ordinance bee blâ—â—â—â—d that coÌ„demnes Hypocrisie Rather the deuillish dissembling of men that mâ—king shew of godlinesse l 2. Tim. 3.5 deny the power there 〈◊〉 their liues Fourthly To these succeed such as hauing receiued some glimmering Light of the Truth and perhaps some dispositions towards Sanctification beginne presently to vilifie this Ordinance in iudgement and practice necessary they say it is to worke conuersion not so for increase or confirmation Therefore forsake they the Assemblies and are betaken to their priuate Meditations and deuotions And yet said PAVL m 1 Cor. 14.22 Prophecie is for them that beleeue and the Ministery ordayned not only to gather the Church but to build it n Ephes 4.12 13. to perfection and whoso forsakes o Heb. 10.25 26. the Assemblies let him beware hee prooue not an Apostate Grieuous haue beene the falls of many by this occasion such as a man may tremble to thinke of and let their harmes bee our warnings Lastly if for men of best gifts it bee so necessary how much more for Nouices Weaklings Aliens If a people so eminent and eximious in Faith and Sanctitie may not neglect Prophecie how should the ignorant and vnsanctified depend on it that they may partake the liuely power thereof to Saluation Such Idiots wonder at men of knowledge they are frequent in hearing The saying is Scientia non habet inimicum nisi ignorantem In experience the more ignorant and gracelesse the more contemptuous towards preaching poore soules that see not how miserable and bitter a thing it is to liue in state p 2. Thes 1.8 of ignorance and disobedience The Lord in mercy giue them eyes to see hearts to vse meanes to q 2. Tim. 2.26 come out of the snare of the Deuill To close vp all let mee adde a reason or two to set edge on the exhortation First consider how the contempt of this ordinance makes all other our seruice of God abominable yea curseth all other meanes
after some smattering knowledge and seedes of Grace receiued despise meanes sanctified of their growth and establishment and will needes bee their owne keepers Paul speakes not but thunders against such g Heb. 10.25 as forsake the Assemblies of Saints Secondly How should this restrayne contemptuous Vse 2 insultings ouer others weakenesse behinde vs as they seeme in the measure of Grace First For alas h 1. Cor. 4.7 Who is it that discernes vs or what haue wee that wee haue not receiued And if receiued why boast wee In Gods discriminating vs from others in the measure of gifts cause wee haue of thankefulnesse none of pride when beginnings increase continuance of Sanctitie are meerly of God Secondly Our merits of Grace no more then theirs of vs it is true as of any Wee were in times i Titus 3.3 past disobedient serued lusts and diuers pleasures Thirdly In Nature as vncapable of all holy instincts as any Fourthly Our infirmities in first enterance as great as others Fiftly And our hinderlings haply may ouertake and out-strip vs in holy practice There remaynes the extent of Sanctification which is prayed to the whole of man and whatsoeuer faculty or part God hath allotted to the entyrenesse of his Nature Thus sorted by the Apostle The Spirit Soule and Body The Spirit vnderstand the intellectuall part of the Soule Paul cals it elsewhere The spirit of our minde the Soule the appetite and sensuall faculties common to vs with brutes the Body the outward man the instrument and organ of the Soule To these all and the whole of them Paul prayes increase and preseruation in Sanctity The points intended to our notice are two First There is no part or faculty of mans Body or Soule not that which may seeme most pure and excellent but needs to be sanctified Therefore is Pauls exhortation To be renewed in the k Ephes 4.23 Spirit of our minde in the most pure and spirituall part of the Soule And if it also haue beene depraued by the Fall of Adam how needes it not restoring by the Grace of Christ Defects in the vnderstanding are noted foure principall l Ephes 4.17 18 First Ignorance grossest ignorance in things that concerne Gods Kingdome Secondly Vanitie and no lesse then dotage about things that cannot profit m 1. Cor. 12.14 Thirdly Impotencie to know the things of the Spirit of God Fourthly n Rom. 8.7 Enmitie against the Law of God professed quarrelling against the Gospell and prophane befooling of Gods Wisedome in choice of meanes for mans Saluation And if the minde haue so farre degenerated how may the will be thought to keepe her first integritie so that Grace shall not need to alter but onely to excite or assist it That Cordurum in the Prophet which he cals not plumbeum or ferreum o Ezech. 36.26 but lapideum it is nothing else to Austine but mans will obstinate in euill obdurate against all goodnesse There were that taught the corruption deriued from Adam to stay only in the inferiour parts of the soule the appetite and sensualitie Mentior if I thinke not Papists most of that minde so Philosophically conceit they the Combate betwixt flesh and Spirit to import little more then that conflict Heathens obserued betwixt Reason and Appetite Generally it goes current that the higher faculties are infeebled only Grace alters not their qualitie but assists their infirmitie Contra. First Why then prayes Paul Sanctification to the spirit of man Secondly How perswades hee indeuour of Renouation in the spirit of our minde Thirdly Notes Enmitie in Natures Wisedome against Gods Law Fourthly And placeth something p Gal. 5.20 fleshly in the vnderstanding The purest part must be sanctified is therefore depraued in the quality and constitution of it The second point offered to our obseruation is that where truth of Sanctification is vouchsafed the whole of man partakes it no part or power of Body or Soule but feeles vertue of Gods Spirit purging corruption fastening impressions of holy Qualities Old things are passed away q 2. Cor. 5.17 Behold all things in the new Creature are become new And sure it is The Grace of Christ is euery whit as large as the sinne of Adam what it hath wounded Christs Grace hath salued that his power may appeare as great to saue as Adams was to destroy It may be this power of Gods sanctifying Spirit appeares not alike euidently in euery part yet hath euery particle his seasoning with Sanctitie Whereby true Sanctitie is discerned First from that Mocke-grace-Ciuilitie harbouring in the minde grossest Ignorance and Vanitie tolerating r Mat. 5.21 27. lasciuious wrathfull prophane affections Carefull of nothing saue of plausible outward carriage and demeanour in the eies of men Secondly From halting Hypocrisie rigorously handling sinnes it cares not for Å¿ Mark 6.11 20. tendering their dearling and with wantonnest indulgence cockering it Thirdly From pretended purity of heart while the tongue runs ryot in filthinesse rayling blasphemy the eyes are full of adultery the hands of rapine and violence c. May wee thinke the fountaine cleane that streames out such filthinesse or any these party-Deuils to bee perfect Saints By Pauls rule he is no Saint that is not wholly sanctified he hath sanctity in no part that is not sanctified in euery part VERS 24. Faithfull is he that calleth you who also will doe it THe second part of the Conclusion deliuering sweet consolation assuring them of obtayning the blessings prayed for the parts are two First an assertion God will doe it Secondly confirmation of the auouchment by a double reason First from the propertie of God hee is faithfull which implies his promise Secondly from the action of GOD begunne and continued in Pauls apprehension a pledge of Gods purpose to perfect and preserue them because he calls them Prayeth Paul for that which hee is assured the Lord will doe Belike then Gods promises and purposes that are of surest accomplishment must be furthered to accomplishment by prayer and such like meanes as God hath sanctified t Luk. 24.26 What more certayne then Christs returne to his glorie his humiliation being finished yet with what instance u Ioh. 17.5 prayes he of his Father his owne and his Churches glorie The x Reuel 22.17 20. Spirit and the Bride say Come though Amen hath testified that he will come quickly No man can thinke it strange that viewes First the qualitie and constitution of Gods decree touching grace and glorie so ordered that it is not absolute for the end but includes the meanes God hath chosen vs to saluation shall we say as those desperate howsoeuer we liue In no sort but y 2. Thes 2.13 through sanctification of the Spirit and Faith of the Truth Thence is that reasoning of the Apostle from Gods purpose touching the end to our necessarie vse and application of the meanes The Gentiles God decrees to saue No matter would a miscreant
them Hereto therefore he ads in those whom he purposeth to saue effectuall perswasion preuayling with their hearts to entertaine the Grace offered and framing them to the obedience of the Will of God Of this calling it is truly sayd it is pledge to vs of our profection and preseruation in Grace Therefore makes Peter no question but making y 2. Pet. 1.10 our calling sure we make our election and saluation sure and Paul deliuering vs like consolation elsewhere buildes on the same grounds z 1. Cor. 1.8 9. First God is faithfull Secondly That hath called you to the fellowship of his Sonne Iesus Christ The Text explained hath fully prooued the conclusion I meane not on this occasion to make long stay in confuting the Doctrine of the possible Apostasie of the Saints The heads of Reasons brought to maintaine it I touch onely First Cautions many wee haue giuen vs to looke to a 1. Cor. 10.12 our standing to feare to beware how b Heb. 3.12 wee fall from the Grace of God Answ First these shew a possibility of reuolting in respect of our weakenesse and the power of meanes assaulting vs tend to admonish not to presume of our owne strength but to relie on the power and promise of God This hinders not our resting securely on the faithfulnesse and power of the promiser whereon depends our stablenesse in Grace See 1. Pet. 1.5 Secondly they imply a possibility conditionate onely not absolute suppose thus it is possible to fall from Grace except our care be to stand But this cautionatenesse in Gods children is as certaine in their performance as the iniunction is in the precept Whoso is borne of God c 1. Ioh. 5.18 keepes himselfe and that euill one toucheth him not 1. Ioh. 5.18 Thirdly they are meanes effectuall to worke what they prescribe Humilitie feare trembling to depart from the liuing God Obser Secondly Paul intimates experience testifies some Sanctified to haue fallen away Answ Of men Sanctified after the Homonymie of the word Scripture notes diuers degrees First some Sacramentaliter so all d Heb. 10.29 Baptized are said to be Sanctified because of their e Tit. 3.5 washing in that lauer of Regeneration and their consecration in Baptisme to the Seruice of God Secondly some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that receiue some parts materiall of Sanctification f 2. Pet. 2.18 Illumination outward Reformation c. Thirdly some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of disposition as those that are said to g Heb. 6.4 5. taste the heauenly gift powers of the world to come Fourthly some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the opinion and h 2. Pet. 2.1 charitable Iudgement of men Fiftly some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth receiueng the habited gifts of Sanctitie of these onely is our conclusion of others the testimonies and experiences alledged vnderstood Obiect Thirdly Lastly the foulest falles of God Saints are produced which how may we conceiue to stand with Sanctification Answ Such sinnes could not stand with the exercise or act of Grace yet well ynough with the habite of Sanctitie as the vnreasonable and brutish behauiour of a man in his drinke stands not with the vse yet well ynough with the facultie of Reason So that notwithstanding these oppositions the conclusion stands firme for the certaine progresse and preseruation in sanctity of all that God hath begun to sanctifie How full of sweet comfort and consolation is it vnto Gods Saints wrestling with corruption and many a vile thought headstrong in rebellion incountred with principalities and powers seeing in themselues nothing but weakenesse and frailest infirmitie Know all such to their comfort God is faithfull and his promise is to i Act. 20.32 build further to preserue blamelesse to giue the inheritance to all them that are sanctified Hath God begun his good worke He k Phil. 1.6 will perfect it to the day of Christ. Here also hath place that saying of MOSES Perfecta sunt opera Dei This onely haue we eye vnto that our euidence be sound for the beginnings we are assured of our progresse and preseruation For euidence we need not wander beyond the Text so fully it affords them First The Grace of Sanctification spreads ouer the whole of man The mind erst blind in the things of God notable to conceiue them quarrelling at the prescripts of the Law befooling the simplicitie of the Gospell is now inlightned to see into the mysteries of Gods Kingdome approoues the equitie and goodnesse of the Law admires Gods wisedome reueiled in the Gospel The will naturally so froward and auerse from goodnesse so thirstingly inclined to wickednesse is now as insatiably desirous of Heauenly Graces propense l Rom. 7.18 beyond ability to obedience The eyes that before wandered after vanitie prie now for occasions to glorifie God The vntamed tongue set on fire on hell to lie and raile and curse and blaspheme is now restrained from so rotten communication inures it selfe to gracious speech such as m Ephe. 4.29 may minister grace to the hearer c. The whole spirit and soule and body is now so altered and renewed that a man becomes a maruell to himselfe a n 1. Pet. 4.4 wonderment to the world with whom hee erst ran to the same excesse of riot Beloued Christians thus if it be with vs we haue more then ciuilitie wee haue that sanctitie that seales vs to the day of Redemption Let euery man enter new search of his heart ransacke it to the bottome anatomize the whole man take suruiew of his whole spirit and soule and body that if any corner he finde corruption raigning hee may striue to mortifie it Vainely shall we flatter our selues in opinion of sanctitie except wee bee in measure o 2. Cor. 7.1 purged from all filthinesse of flesh and spirit A second euidence pointed at by the Text is our calling our continuall calling out of the power of darkenesse The act is continued as Pauls word imports God calleth continually those whom he sanctifieth blesseth all holy meanes vnto them so that they euery day more and more are deliuered from bondage to corruption Sure it is sanctification is not perfited in an instant as sure that by what meanes it is begun by the same it is increased and continued so that the man truely sanctified findes a continuall blessing vpon his hearing meditation Praying Conference Contemplation of the Creatures Afflictions or if there be any other meanes that God hath sanctified to call vs into his marueilous light Make it the touchstone of our seeming sanctitie wee haue many of vs beene of long standing in holy profession we are dayly hearers of the Word of God frequent in vse of that Sacrament It shall behooue vs to prouide that our proceedings be answerable to our means that the more we heare the more we grow out of ignorance get more power ouer our corruptiōs I dare not say but Gods children truely