the same shall he receiue of the Lord. Thirdly We call God Father and so he is and cannot but acknowledge his Fatherly loue to vs in Christ How should we not be perswaded that what he sees b Mat. 7.11 best for vs that he will giue vs If Peace were better for thee then Trouble Riches then Want Honor then Infamie makest thou question but the Lord would giue it thee Thou knowest not then the bowels of his Fatherly loue to thee in Christ farre exceeding the loue of the tenderest father towards the sonne of his loines Lastly let that now propounded neuer be forgotten an Argument me thinkes forcible to curbe in all men carnall emulation In those things wherein wee seeme to be disaduantaged in respect of our brethren wee are sure to haue in one kind or another our prerogatiue and priuiledge to counteruaile it VERS 16. For the Lord himselfe shall descend from Heauen with a shout with the voice of the Archangell and with the Trumpe of God and the dead in Christ shall rise first THe Explication followes first by causes principall and subseruient secondly the order of proceeding then holden Vers 16.17 In the words are three things considerable first that Christ shall come secondly the manner of his comming thirdly the effects and consequents thereof That there shall be such a glorious comming of Christ to Iudgement Scriptures plentifully proue c Act. 1.11 This same IESVS shall so come as you haue seene him goe into Heauen d Mat. 24.30 They shall see the Sonne of man comming in the Clouds with Power and great Glory e Iude 14. ENOCH the seuenth from ADAM prophecied hereof Behold the Lord commeth with ten thousands of his Saints The Lord was pleased to grant some intimation hereof to the very Heathen by their Sybillae Augustine and Eusebius record the Verses of Sybilla Erythraea to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence they had it whether by extraordinarie reuelation or by some notice from Scriptures of old Testament it is not materiall to enquire The Lord it seemes would haue extant amongst the Heathen some Predictions thereof as also of other things the better to make way for entertainment of the Gospell amongst Gentiles in the fulnesse of time when they should see the Principles thereof haue consent from their owne Writers whose Authoritie was sacred amongst them Reasons of it are many amongst many take these few first to declare the iustice and equitie of Gods secret iudgement for which cause it s called f Rom. 2.5 the day of declaring the iust iudgement of God There is at euery mans death a iudgement of absolution or condemnation passed vpon their soules according to their faith or infidelitie repentance or impenitencie but to vs as yet secret The Lord therefore hath appointed a day of generall Assise wherein euery mans works shall come to examination and publique view and all the world be forced to acknowledge the equitie of the Lords secret proceedings To this tend other actions of the Lord euidencing the same truth as g Iude 15. conuiction of all the vngodly of their vnlawfull deeds which they haue vngodlily committed Though I doubt not but its true of most men they liue and dye as those heretiques Paul speakes of h Tit. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their cōscience being witnesse iudge against them yet hath it pleased the Lord so to appoint that there shal be a farther and more publique conuiction of them that if any hypocrite shall be so impudent as to obtrude vnto the Lord the formall seruice he hath done his mouth may be stopped and his face couered with confusion when his owne heart shall tell him men and Angels witnessing he hath bin a Formallist onely in Christianitie A second reason is the execution of full vengeance vpon the bodies and soules of them that haue either ignorantly or maliciously i 2. Thes 1.8 disobeyed the Gospel And this reason is furthered by two others First though they now in their soules suffer what their sinnes haue deserued yet by their bodies the instrumēts of their soules in sinning in the same state of sencelesnesse with the bodies of Gods Saints It s meet therefore that there should be such a comming of Christ that as bodies and soules haue been fellowes in euill doing so they may both partake in the punishmēt of their abominations Secōdly moreouer it s to be considered that howsoeuer the personall acts of sinne in the vngodly are as they are acts transient and seene to die with the committers yet haue many of them a propagation along euen to a thousand generations It is said of Ieroboam He made Israel to sinne It is true not onely of the time wherein he liued but the infection of that policie and example reached to many succeeding ages The same is true of other sins and sinners the poyson and stench of their abominations continue long after the death of their first Authors Saint Iude tells vs of some in his time that walked in the way of CAIN and BALAAM Themselues were long since dead but the poyson of their example remained euen to Iudes time and will doe to the end of the world And it is not to be doubted but that all the sinnes of other men occasioned by their example shal be punished in thē as well as those that in their owne persons they committed To the end therefore that they may haue a full measure of wrath according to the full measure of their sins there must be a second comming of Christ to the vniuersall Iudgement and these are some ends in respect of the wicked I might be infinite in setting down other ends that respect Gods children As first the clearing of their innocencie to the faces of them that haue loaden them with vniust slanders and accusations Secondly the recompensing of their labours that haue not receiued in this life any visible reward And what should I tell you of the vses it hath in respect of God himselfe and his Christ How often quarrell we at the dispensations of his prouidence that hee casts prosperitie vpon the wicked and exerciseth his children with continuall afflictions There must a day come when men shall k Mal. 3.18 discerne betwixt him that serues God him that serues him not and the equity of Gods present disposition shal appeare to all men when the wicked shal be forced to confesse they found the Lord liberall to them in the things of this earth and Gods children haue all their afflictions rewarded with a full measure of glory Let vs now come to the manner of his comming and then we subioyne the vses The manner is described to be with great terror Maiestie and glory With the voyce of the Archangel and with the Trumpe of God My purpose is not vpon this occasion to enter the controuersie about the orders and degrees of dignity amongst Angels That there
and full deliuerance from sinne and miserie Well therefore may wee make this hopefull expectation of Christs comming to Iudgement a worke and fruit of Faith See we the second branch wayting the Lords leysure and that with heartie contentment This is apparently a fruit of Faith whether we consider First the generall description of it as it is in practice of Saints Secondly or the great opposites of contentment which onely Faith masters He that beleeues i Isai 28.16 makes not haste that is is contented to wait the Lords leysure for deliuerance proportionally for all blessings that he hath promised but weigh especially the many impediments of contentment wee shall confesse it is a worke of extraordinarie faith comparing the miseries Gods children here feele with the freedome Christs comming brings with it First what a vexation is it to Gods children to dwell in the world as k 2. Pet. 2.8 LOT in Sodome where what they see and heare is welnigh nothing but vanitie and vexation of Spirit l Psal 120.5 6. Wo is me said DAVID that I am constrayned to dwell with MESHECH and my Soule hath too long dwelt with him that hateth peace When withall a man considers what accompanies Christs second comming separation m Mat. 25.32 of Goates from the Sheepe gathering all that n Matt. 13.41 offends out of his Kingdome must it not be acknowledged great faith that works contentment Secondly adde vnto this consideration of other afflictions the portion of Gods children in this life though when we compare them with the glorie that shall be reuealed we cannot but say with AVGVSTINE Hic vre hic seca vt in aeternum parcas yet when we meditate the promise of o Apoc. 14.13 resting from our labours and p 21.4 hauing all teares wiped from our eyes doe we not sometime wish in our weaknesse that Will of GOD for protracting our troubles altered and what but Faith can calme our discontentment Thirdly but that miserie of miseries the remaynes of sinne the rebellion of nature against grace whom doth it not in a holy manner discontent who blames Paul if hee q Rom. 7.24 crie out for deliuerance or any for hastening of our full deliuerance who had not rather if the Will of GOD were so presently exchange necessitie of sinning for necessitie of obeying infirmitie for power imperfection for perfection of righteousnesse yet Faith teacheth to rest contented with this Will of God and what but Faith can doe it and this perswasion that euen this delay workes some way to our good Thirdly the last thing in this wayting is Continuance in Gods seruice notwithstanding afflictions be our portion and the promised recompence so long delayed I should haue faynted in my affliction but that r Psal 27.13 I verily beleeued to see the goodnesse of the Lord in the Land of the liuing And looke to the present condition of GODS Saints it shall be found oft such that they must beleeue one contrarie in another that there is a reward for the righteous when they feele nought else but miserie that God forsakes not when hee forsakes What can make vs in that state hold out our holy courses but Faith and perswasion of GODS Truth and loue and power to doe exceeding abundantly aboue all that wee can aske or thinke yea contrarie to all that wee can see or feele And this made Paul say Wee Å¿ 2. Cor. 5.7 walke by faith not by sight Vse Let vs by this as by former euidence examine truth of our faith It is a precious vertue where it is in soundnesse but in opinion of it how many are deceiued In the last particular let vs lay our search Let mee say to you as Paul to AGRIPPA King AGRIPPA beleeuest thou the Prophets Beloued Christians beleeue you in the Lord Iesus I would I could answere my selfe for you as Paul doth for Agrippa I know you beleeue But this once I know as SALOMON Euery man will boast of his owne righteousnesse of his faith t Prou. 20.6 but where may wee find a faithfull man a true Beleeuer I will tell you how you shall know them Seest thou a man holding his course steddy in Christian practice though hee meet with afflictions neuer so many for the hope sake layd vp for vs in Heauen say of him in thy Charitie That man hath faith feelest thou in thy selfe that stedfast and vowed resolution though the Lord should prolong thy life to the Comming of his Sonne to Iudgement and in all that time presse thee with afflictions yet for that hope sake so farre from enioying thou resoluest to cleaue to thy God blesse God for the gift of faith to thee I dare say it is u Philip. 1. vlt. giuen to beleeue in the Lord Iesus Search euery man his heart how in this particular it is affected Infirmities in practice wee shall find many resolution in the mayne if wee finde Lord what comfort haue wee I leaue it to euery mans serious examination wishing to you all this peoples measure of Faith in hopefull expectation patient wayting for Christs Comming firmest resolution to breake thorow the temptation of long delay notwithstanding afflictions that accompanie Gods seruice Obser The place is whence Christ expected to come where he yet resides is next intimated from Heauen Obser Belike then this Iesus is now resident in Heauen and so shall be in respect of his humanitie till x Act 3.21 the time of consummation The Heauens must contayne him till the time that all things bee restored y Col. 3.1 Aboue Christ now sits at the right hand of his Father from z Phil. 3.20 Heauen wee looke for the Sauiour And is it not strange men in so many things orthodoxe should dreame of Christs bodily presence perpetuall vpon Earth And that his humane Nature as his Deitie fils Heauen and Earth what then is become of that himselfe spake in the dayes of his flesh The poore yee shall haue alwayes with you a Mat. 26.11 Me not alwayes And It is expedient for you that I b Iohn 16.7 goe away How is it that the Scriptures send vs to seeke him in Heauen and thence to expect him Forsooth visibly hee is in Heauen inuisibly euery where Belike then his Ascension into Heauen is nothing but his vanishing out of our sight hee neuer left the Earth but only vanished like some Phantasme out of his Disciples sight Let vs bee content with the simplicitie of Scriptures and seeing they teach vs to looke for him from Heauen thence let vs exact him His description followes First by his adioyned raysing from the dead inserted as an establishment of that hope notwithstanding his death Secondly but specially by his effect as comfortable as any is or can be to vs naturally the Children of wrath Wherein consider wee First his action deliuerance or rescue Secondly the propertie he hath in it Iesus who deliuereth Thirdly the persons
is spred abroad that is the fame of their faith so gloriously manifesting it selfe by the fruits in their life That though the gift of Faith be not immediately seene yet makes it selfe euident by the fruits of it Else Iames had neuer said e Iam. 2.18 Shew me thy Faith by thy works Suppose then these First f Act. 15.9 Conuersion Secondly g Rom. 10.10 Confession Thirdly h Gal. 5.6 Compassion c. Conceiue it thus vnderstood First of Faith confirmed Secondly out of temptation Thirdly in some fruit or other Of Ioseph yet a Nouice we find fayling in the point of confession but haue reasons to thinke his heart was in gracious measure purified his life reformed while temptation was vpon him of feare to be i Ioh. 12.42 cast out of the Synagogue much weaknesse hee bewrayes Temptation once ouerblowne and Faith confirmed hee shewes k Ioh. 19.39 more courage for Christ then the chiefe of his Apostles How then may we presume they haue Faith in whom appeare fruits of nothing but grossest Infidelitie Timorousnesse shall I say to professe his Name whom they boast to beleeue in that might be imputed to the weakenesse and infirmitie of Faith but crueltie towards Gods children yea to the children of their owne bowels so insatiable addicted to intemperate Bowzing Luxurious wantonnesse all Vncleannesse that amongst Infidell Pagans is to be seene more care l 1. Tim. 5.8 to prouide for Families more conscience to depart from euill Faith PAVL tells vs m Gal. 5.6 works by loue The Councell at Ierusalem n Act. 15.9 purifieth the heart Behold in these Boasters such a faith as neither feares God nor reuerenceth Man nor goes so farre as ciuilitie or light of Nature to purge the outward life from grosse and notorious sinnes Shew vs thy Faith by thy works or neuer make vaunt of Faith in thy heart that by no outward euidence thou canst approue to the Church of God So that we need not to speake any thing It seemes then Pauls course was where he came to commend the faith and sanctitie of the people amongst whom his Ministerie had beene effectuall Teaching vs that there is place in our Ministery for commendation as well as for reproofe or exhortation PAVLS Epistles abound with Prayses of the Churches to whom hee writes and amplifications of their commendation by all circumstances See 2. Cor. 8.2 3 4 5. The great Shepheard of the sheepe the Arch Doctor of the Church omits not the o Apoc. 2. 3. due prayse of the Churches whom he sharplyest reprooues First It is an allurement tempered to the inclination of Nature led with nothing more kindly then with cōmendation how did Paul wind himselfe into the heart of Agrippa by this meanes and drew him p Act. 26 27 28 almost to bee a Christian See also Philip. 4.8 Secondly It drawes on others q 2. Cor. 9.2 to emulation of like practice through holy ambitiō of like praise in Gods Church Thirdly There is somthing herein that redounds to the glory and prayse of God Commend Faith in Charitie Obedience what commendest thou but Gods Workes in his Children In this kind ye may obserue men faulting both wayes First by flattery and vndue prayse where is nothing prayse-worthy as also by forbearing reproofe of palpablest sinnes Hieronym aduers Pelagian lib. 1. Pelagians by Hieromes report directing a Minister his carriage to the people propound him this rule Seruus Dei nihil amarum de suo debet ore proferre sed semper quod dulce suaue est A practice saith Hierome fitter for Heretikes then for the Lords Prophets by such suauiloquentia and r Rom. 16.18 faire speeches Heretikes are went to deceiue the hearts of the simple There is a time saith Paul instructing Titus to ſ Tit. 1.13 reprooue sharply and so t 1. Tim. 5.20 that others also may feare Secondly There is another fault on the other hand in like sort to be auoyded it is too much querulousnesse for want of nothing many times but what in this life cannot be attayned exact perfection In so much that euery little blemish in the people ouer-cloudes their many vertuous parts that no notice is taken of them to commend them The great God of Heauen that God of pure eyes more readily takes notice of the least good thing to commend and reward it then of smaller sinnes to reprooue and punish them The u 1. Reg. 14.13 little goodnesse found in ABIIAH amongst all the sonnes of Ieroboam the Lord passeth not without mention and recompense VERS 9.10 For they themselues shew of vs what manner of entring in we had vnto you and how yee turned to God from Idols to serue the liuing and true God And to wait for his Sonne from heauen whom he raysed from the dead euen Iesus which deliuered vs from the wrath to come THE words haue this summe they specifie the euidences which the Churches followed in giuing to Thessalonians commendation of faith they were two speciall fruits and effects of faith First conuersion Secondly expectation and patient wayting for Christ to come from Heauen Their connexion is plaine with the last clause of the Verse foregoing we need say nothing in your prayse for they preuent our commendation Their entrance into this Church vnderstand their first preaching of the Gospell and the successe thereof Obser The points of notice are these First Conuersion is an inseparable attendant and fruit of sauing faith No fruit of Faith sayth a new-fangled Teacher but an antecedent and preparatiue thereto Repentance goes before Faith What meane you by Repentance what by Faith what prioritie or precedence vnderstand you in Nature or Time The mans loue to play with ambiguities laughes at the rule Qui bene distinguit bene docet Thus conceiue First all Repentance presupposeth some Faith Secondly some Repentance goes before some Faith Thirdly sauing Faith is in Nature before sauing Repentance Of the first Euen legall contrition which is this mans Repentance though absurdly he define it a sight of our misery presupposeth some faith who mournes or is cast down with the terrors of the Almightie that beleeues not the sentence true pronounced in the Law and applyed to him The people of Niniue beleeued God x Ion. 3.5 then humbled themselues in sacke-cloth and ashes Of the second This Repentance goes before faith iustifying that is before perswasion of Gods loue in the pardon of our personall sinnes Yea hath place in many that perish in euerlasting despayre as wee haue instance in Cain and y Mat. 27.3 Iudas c. But if you speake of sauing Repentance Repentance as Paul cals it z 2. Cor. 7.10 to saluation neuer to be repented of you must then vnderstand that the gifts of Faith and Repentance are simul tempore neyther afore or after other the acts and exercise of the gifts may you distinguish a prioritie of Nature which belongs to Faith
easie then that of Atheists Thou that abhorrest Idols l Rom. 2.22 committest thou sacrilege Thou that scoffest at Poperie fallest thou into Atheisme To say in a word In turning from Idols two extremities are obserued First flying Idols and falling to superstition that furious Iehu destroyes Baals Altar and Priests yet m 2. King 10.28 29. departs not from the cleanlier Idolatrie of IEROBOAM Our people haue left Image-worship yet retayne their fathers Traditions The second is turning from Idolatrie but degenerating to meere Atheisme if not in opinion yet sure in practice How many know we scoffers at Poperie as great deriders of pure Religion laughing at Traditions yet ignorant of Gods rule of worship My Brethren what auayles it to leaue Idols if you cleaue not to the true God to abhorre strange gods and to worship none to detest superstition and to practise profanenesse I dare say there is more hope of saluation for the grossest Idolater then for the Atheist though such but in life the one hath some conscience to be wrought vpon some sense of a Deitie to affright the other is without God in this world therefore without hope of a better state in the life to come Obser The end and issue of their conuersion To serue the liuing and true God Be like then God cannot be serued till Idols be forsaken n Matt. 6.24 Yee cannot serue God and Mammon When the people professed to Ioshuah their purpose to serue God IOSHVAH replyes o Ios 24.16 19 They could not serue him What is his meaning Augustin quâ suprâ saith Augustine not with that perfection that beseemed Gods Maiestie or secondly not without Gods grace assisting and enabling them as if his purpose were to checke their presumption Better thus as later Interpreters expound supposing they retayned their Idols they could not acceptably serue God therefore presently subioynes IOSHVAH If yee will indeed serue the Lord p Ios 24.23 put away the strange gods that are among you and incline your hearts to the Lord God of Israel To like purpose said the Apostle q 1. Cor. 10.21 Yee cannot drinke the cup of the Lord and the cup of Deuils nor be partakers of the Table of the Lord and of the table of Deuils Intimating as great Antithesis betwixt God and an Idoll as betwixt God and the Deuill betwixt honouring of an Idoll and of God as betwixt worshipping God and worshipping the Deuill Vse Two sorts of people are here reproued First they whose hearts are diuided betwixt God and Idols as Israelites vnder ELIAS r 1. King 18.21 betwixt God and Baal as the Samaritan Colonies who would ſ 2. King 17.33 feare the Lord and withall serue their owne gods as Iewes in Zephanies time were wont to sweare by Iehouah t Zeph. 1.5 and by Melcom as they amongst vs that sowre our pure Religion with the Leauen of Popish superstition The second are they that halfe share themselues betwixt God and Idols their Conscience they reserue to God their knee they bend to Baal an u 1. Cor. 8.4 Idol they know is nothing yet to this nothing they prostrate their bodies Gracing idolatrous Masses with their presence and holding all semblances of outward reuerence with the most deuout Masse-mongers As our curious or couetous Trauellers Let them reade Pauls censure of such practice 1. Cor. 10.20 and tremble to continue it There remaynes in this clause the description of that God who alone is to be serued in opposition to Idols The Antithesis is remarkable shewing the wide differences betwixt our God and Idols Obser First Idols are liuelesse x Psal 115.5 6 7. they haue eyes and see not eares and heare not feet and walke not hands and handle not as Ioash scoffes at Baal to calme the tumult and turbulencie of his zealous worshippers If he be a god y Iudg. 6.31 let him plead for himselfe they are not able to auenge their contempt vpon those that wrong them As for our z Psal 33.13 God he is in heauen his eyes see his eye-lids trie the children of men he hath life in himselfe giues life to the creatures auengeth himselfe on them that prouoke him saues such as trust in him Secondly hee is the true God Truth vnderstand not that he shewes in his Assertions or Promises but truth of his Nature hee is very God that hath in him truth and substance of Deitie Whereas Idols are a 1. Cor. 8.4 nothing in the world nothing of that Idolaters conceit they are hauing nothing of the diuine Nature which their worshippers ascribe vnto them see 2. Reg. 19.18 Me thinks then wee should not choose but ioyne with Ioshuah in his choice betwixt God and Idols If others will needs serue wood and stone the worke of mens hands yet b Iosh 24.15 we and our houses will serue the Lord the liuing and true God that is c Iam 4.12 able to saue and to destroy The second fruit and euidence of their faith followes It is their patient wayting for the comming of Christ VERS 10. And to wait for his Sonne from heauen THat act of theirs let vs first take notice of and then see the description of the matter of it First by his Relation secondly Adiunct thirdly Effect The word in Pauls sense as I conceiue it implyes three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery of them a strong euidence of faith in this people First hopefull expectation and as Peter cals it looking d 2. Pet. 3.12 for the blessed appearing of Christ to Iudgement Secondly Contentment with the delay in Dauids phrase e Psal 37.7 tarrying the Lords leisure Thirdly patient continuance in the seruice of God and enduring all afflictions wayting thereon notwithstanding the reward be long delayed How forcibly from euery of these is inferred the presence of Faith of the first hopefull expectation of Christs comming to iudgement Can it be where is not perswasion of reconciliation with God who is there but as Foelix f Act. 24.25 trembles at the very mention of Iudgement to come so long as he hath conscience of sinnes and wants assurance of the pardon of them O Death O Iudgement how bitter is the remembrance of thee to a man liuing in his sinnes how desires hee to haue all mention and thought of it buryed how is hee astonished in the serious apprehension of it what maruell while he apprehends Christ only as a seuere Iudge g 2. Thes 1.8 comming to render vengeance to them that know not God and disobey the Gospell I neuer wonder at our faithlesse people distasting in our Ministerie nothing so much as the doctrine and terrour of the last Iudgement poore faithlesse impenitents they know not their peace with God nor while they practise can they beleeue pardon of sinne That once obtayned how welcome should not the mention only but the day be the h Luk. 21.28 day of Redemption
deliuered vs the misery from which he deliuers from the wrath to come Iesus who deliuereth It seemes then his propertie in communicable to deliuer vs from Hell No Creature in Heauen or Earth is therein sharer with him There is no name giuen vnder Heauen by which we can be saued saue c Act. 4.12 onely the Name of Iesus him hath d Rom 3.25 God proposed to bee the propitiation him hath God the Father e John 6.27 sealed and sent with commission to the worke Vnderstand it by way First of Merit Secondly Efficacie Thirdly Aduocation The necessary conditions required to our deliuerance performable by no Creature proue it First f Rom. 3.26 yeelding full satisfaction euery way equiualent to the offence of God which none but a person of his excellencie could performe Secondly g Heb. 1.14 rescuing vs out of the power of Satan who had vs as Gods Iayler deliuered to bee tormented a rescue possible to none from that h Mat. 12.29 strong man armed but this Sonne of God stronger then hee his priuiledge and prerogatiue Royall it is to deliuer vs from the wrath to come Vse Iesuites assume their Name of Iesus and differ by their order from others in specialtie First of imitation Secondly of endeuour to promote the honour of Iesus in sauing soules of Gods people Will you see how they honour him they rob him of his Royall prerogatiue of being i Mat. 1.21 Sole Sauiour of his people from their sinnes As they haue erected their Head to bee a Counter-Christ so thousands of others to be Counter-Iesuses So many Saints so many pettie Sauiours they haue made to share with our Iesus in this honour of sauing soules from wrath Iesus deliuers only from wrath eternall Iesuites Saints by their ouer-flowing righteousnesse from temporary wrath in Purgatorie Yea so many Christians so many Sauiours in part of themselues as if Christ had payd but part of our price merited something towards our abilitie of sauing our soules from the hand of Hell I say not much on this occasion But sure I am what euer comes vnder the Curse of the Law from that Christ k Gal. 3 13. redeemed vs by being made a Curse for vs and that not by vs but l Heb. 1 3. by himselfe bearing m 1. Pet. 2.24 our sinnes in his body vpon the tree Let vs carefully preserue this honour vntouched to our Iesus Manie Popish Errours may bee holden without remedilesse perill of damnation In this point who so is Popish or Iesuiticall let him feare lest hee forfeit his share in this blessed Deliuerance The act it selfe followes Deliuerance or rescue Quest How workes hee our Deliuerance Answ First Merito Secondly Spiritu is the compendious answere Thus vnfold it First he subiects himselfe to enduring that wrath wee had by our sinnes deserued that in the act is past in the vertue permanent Secondly he giues his Spirit to worke Faith to make vs capable of this Deliuerance according to the tenour n Ezech. 36.27 of the Euangelicall Couenant Thirdly by the same Spirit hee o Ier. 32.40 puts his feare in our hearts and causeth vs to walke in his Statutes Fourthly defends vs from temptation p 1. Cor. 10.13 2. Cor. 12.7 or protects vs in temptation that the issue may be comfortable Fiftly In our fals of frailtie q 1. Iohn 2.1 intercedes for pardon suppeditates Grace by renewing acts of Faith and Repentance Finally protects and safegards vs from the rage of Satan that that r 1. Iohn 5.18 euill fasten not on vs to depriue vs of Saluation Thus doth our Iesus deliuer vs. Ioyne hereto consideration of persons sharing in this Deliuerance Vs. Vs in this question hath a double Antithesis one vnto Angels another to men vessels of wrath both would be weighed the better to prouoke to thankefulnesse Hee tooke not vpon Å¿ Heb. 2.16 him Angels but the seed of ABRAHAM Not Angels their nature hee assumed not nor sustayned their person in suffering they fell irrecouerably and suffer the vengeance of eternall fire That is not all the specialtie of his Loue. Mans Nature hee assumed but doth hee deliuer all Mankind not sure in the issue nor I dare say in his intention Therefore see euer restraints annexed in the Word of God Vs saith Paul t Rom. 5.14 whom he cals whether Iewes or Gentiles Vs that beleeue them that God u Iohn 17.9 gaue him out of the World Vs saith PETER whom hee hath redeemed x 1. Pet. 1.18 19 from our vaine conuersation more or other then God hath chosen haue no share in this happy Deliuerance And these restraints are current in the Word of God Two other others haue made one Iewes in their enuious Pride another infirme Christians in their ignorance or weaknesse They forbid vs to y 1. Thess 2.16 preach to Gentiles that they may be saued at no hand endure speech of turning z Act. 13.46 50 to the Gentiles yet are they all Abrahams seed that follow his faith ABRAHAM was iustified a Rom. 4.10 11 before circumcised A signe said the Apostle that to the vncircumcision also was intended the blessing of ABRAHAM If Paul seeme a Iudge incompetent saith Isai 8. Let b Rom. 15.9 10 11 12. Gentiles prayse God for his mercie And againe Reioyce ye Gentiles with his people And againe He that shall rise to raigne ouer Gentiles in him shall the Gentiles trust A second causlesse restraint is that Gods Children make in their weaknesse thus vnder this Vs come Beleeuers none but such as ABRAHAM that are fully assured and neuer doubt of their Deliuerance none but such whose sanctification admits no interruption nor scarce euidence of imperfection by particular fals of Infirmitie What then shall become of the generation of the Iust whose doubtings and frailties are recorded in Scripture yea as Disciples in another case Who then can bee saued Better things is the Apostle perswaded of many weaklings and speakes more comfortably to wearie soules They are all in compasse of ABRAHAMS Couenant that walke in the c Rom. 4 12. steps of ABRAHAMS faith yea though they bee not able to keepe pace with him Be mercifull said NEHEMIAH to them d Nehem. 1.11 that desire to feare thy Name that would faine flye from euill but cannot as they desire being clogged with the flesh Who shall deliuer me sayd the Apostle me whom sinne e Rom. 7.23 leades captiue in particulars I thanke my God through IESVS CHRIST And there is no f Rom. 8.1 condemnation to them that are in CHRIST IESVS not walking after the flesh but after the Spirit though in particulars flesh preuayle to misguide them Vs then that hee hath called vs that beleeue in any measure so wee striue to grow in faith and bewayle our infidelitie Vs that would doe good and endeuour to fly from the corruption in the World through lust yea
him nay rather iustifie him If he iudge vs we may not iudge him but rather adore him c. But in this of loue we may reciprocate with God to reloue him is our happinesse wo if we answere him not in some measure of relouing affection That forementioned ads to it no small cōmendation It brings home ioy to the soule from euery good grace and blessing of God bestowed on our Brethren so amiable is Christian loue he neuer wants ioy that hath it if from his owne sense it flow not yet results it plenteously from others happinesse And I dare say hee hath no ioy that wants it that beares ill will at Sion Gods blessings on his children are the tortures of all such as walke in the way of h Gen. 4.5 Cain VERS 10. Night and day praying exceedingly that wee might see your face and might perfit that which is lacking in your Faith THe last effect of Timothees tydings in the Apostle is prayer amplified by the manner that it was First Assiduous Secondly Feruent Thirdly the matter to see them and that for this end to supply the defects of their Faith Night and day is a phrase of speech importing assiduitie and frequent performance of that to which they are annexed i Luk. 3.37 ANNAH serued God with fastings and prayers night and day not but that shee had her times of necessarie refreshment but that shee was frequent in these dueties Praying exceedingly The word is more then exceedingly as you would say excessiuely so intimating the feruencie of his affection in begging this blessing of God So are gracious affections of all others most seruent and that loue strongest where Grace is the bond DAVID of IONATHANS loue It k 2. Sam. 1.26 was wonderfull passing the loue of women Womens iudgement is more shallow therefore their affections strongest they are the weaker vessels if wee respect their iudgement but their passions no lesse then violent Dauid willing to expresse the feruour of Ionathans loue preferres it by this comparison Of friendship they make three kinds First Profitable where profit is the bond Secondly Pleasant where pleasure is the linke of affections Thirdly Honestie where vertue is the loadstone of loue the preeminence Heathens giue to that founded on Vertue which they say is the onely perfect friendship For first it must needs be best loue that what is most amiable procures In a gracious eye more l Psal 15.4 louely is Vertue clothed with ragges then Dishonestie in Princely Robes Secondly in this concurres the best profit and delight No mans graces so meane but may yeeld vs benefit and delightfull contentment Thirdly the helps and furtherances of loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beneficence are here eminent Aristotle giues reason why perfit amitie could not be inter males they are at discord in themselues are fickle and inconstant in their desires and iudgement Vse This once be aduised haue m Rom. 12.18 peace with all as much as may be Desire loue of none but such as feare God there can be no sound friendship nisi inter bonos I cannot but wonder to see gracious men ambilitious of gracelesse mens loue First God hath n Gen. 3.15 put enmitie betwixt the two seedes we are too foolish if wee thinke to reconcile it Secondly besides how harsh are the termes on which their friendship must be maintayned many a foule sinne must be winked at and giuen way vnto in case we thinke to hold peace with them Reproofes are gall and worme-wood til such time as their hearts are reconciled to the Law of God entyrenesse constancie of loue can none be expected so great as is procured by gracious goodnesse Obser Praying excessiuely So doe gracious desires expresse themselues by frequent and feruent prayers Looke what a gracious heart longs after it prayes for with importunitie as Dauid for o Psal 84. 42. restoring to the Tabernacle Vse 1 It differenceth the Hypocrites flying and flashing wishes from the sincere desires of Gods children The happie estate of the righteous Hypocrites see afarre off and wish to partake p Num. 23.10 Let my soule dye the death of the Righteous Prayers daily and feruent are not found in them q Pro. 17.16 The Foole hath a price put into his hand to get knowledge but hath no heart hee is loth to wearie the Lord with suites Gods children as they specially feele the miserie of the want see the excellencie of the blessings so are they daily and importunate in praying for them and are of Iacobs mind r Gen. 32.6 they will not let the Lord goe except he blesse them This account make heauen is not wonne with wishing the strongest cryes and teares are all little enough to procure grace from the Father of lights How should this perswade vs to continue in prayer Vse 2 who would lose one euidence of sinceritie especially in his desires Grace is seene more in the affection then in action performances are weake ſ Rom. 7.18 desires strong and feruent if they be gracious They may well be iealous of sinceritie that grow cold and negligent in prayer To see your face and to perfit c. The things thus prayed for are here expressed to see their face and that to this end that he might adde to their perfection Would not the writing of so pithie an Epistle so full of diuine Doctrine and exhortation suffice to this end without his presence and personall preaching Obser Sure it should seeme he was of the mind that his liuely voyce had in it more liuely energie and that Preaching was more powerfull euen to encrease Faith then Writing The priuiledge of this Ordinance it is to t Rom. 10.17 beget Faith principalitie it seemes to haue amongst the meanes to encrease it Therefore Paul hauing written to Hebrewes a large Epistle yet aduiseth them to u Heb. 13.22 suffer the Word of exhortation from their Pastors and writing to Rome a plentifull Epistle yet longs x Rom. 1.11 to see them that he might bestow vpon them some spirituall gift Vse Despise not reading of Scriptures or other holy helps of humane writings yet let prophecie haue the preeminence God hath dealt graciously with vs in these times storing vs with varietie of holy mens labours wee shall be vnthankfull if wee despise so great Grace of God offered to vs yet beware of that delusion to thinke good books better then good Sermons Feare y 1. Thes 5.20 to despise prophecie so to addict your selues to reading that you z Pro. 28.9 turne your care from hearing the Law your reading praying all things in that case become abominable Defects of Faith Could there be any in men so renowmed Some say the Apostle speakes hypothetically to supply defects of Faith if there were any but what needs such supposition when euery mans Faith is apparantly defectiue hath wants to be supplyed except perhaps wee may thinke Faith is priuiledged
to increase and abound in loue one towards another and towards all men euen as we doe towards you To the end bee may establish your hearts vnblameable in holinesse before God euen our Father at the Comming of our Lord Iesus Christ with all his Saints WE haue here the practice of what was professed an earnest and deuout Prayer wherinto the Apostle breakes out vpon occasionall mention of his vsuall practice in that kind Wherein are considerable First the persons to whom it is directed to God the Father and our Lord Iesus Christ Secondly the matter of the request First his prosperous iourney towards them verse 11. Secondly their increase and abounding in loue verse 12. Thirdly the reason of this latter petition intimating the benefit they shall receiue by such their increase and abounding in loue verse 13. God our Father our Lord Iesus Christ direct c. In ancient Diuinitie the inference was fluent sith Christ partakes equally with his Father in the honour of inuocation Athanas serm 3. contra Arian therefore also in diuine Essence The honour equall therefore the excellency of Nature Secondly To which adde his participation of diuine office and propertie here also intimated by prouidence ordering the affayres of men is not the illation sound for the Deitie of our Sauiour r Iohn 1.3 By him all things without him nothing was made ſ Heb. 1.3 hee beares vp all things by the Word of his Power is therefore God with the Father blessed for euer Vse Build wee our selues in this Article against all Cauils of damned Arians This once ouerthrowne our faith is vaine and we are yet in our sinnes First Suppose Christ a meere Creature how canst thou be assured his obedience or passion was satisfactory for thee by right of Creation God hath absolute power ouer his creature to inioyn it any thing to be done or suffered the creatures because creatures stand bound to subiection Nothing was supererogatory in our Sauiour nor therefore satisfactory for vs in case these Heretikes bee teachers of Truth that Christ is a meere creature Secondly Neyther could we beleeue any thing hee did or suffered to be satisfactory to Gods Iustice The offence required an infinite satisfaction So could not Christs haue beene saue onely through the excellencie of his diuine person wherefore it is that wee are so often put in minde of t Heb. 9.14 1. Iohn 1.7 his Deitie giuing vertue to his Sacrifice Thirdly Besides it belongs to the Mediatour not only to merit for vs eternall Redemption but to protect vs by his Grace and Power till wee bee in possession of the purchased inheritance to tread Satan vnder our feet to destroy Death and Hell to iudge the World in righteousnesse to giue vs admittance into that Kingdome prepared and purchased for vs in his bloud Are these workes of a meere creature The World once groned to see it selfe become an Arrian Hieron the Patriarch of that Heresie God tooke away by a remarkeable vengeance The famous Councell of Nice cursed to Hell the Blasphemie it contayned Could wee thinke it possible in this cleere Light of the Gospell it should dare to peepe out amongst vs It seemes the father of lyes remembring how of olde it aduantaged his Kingdome hauing tryed his skill and malice in sowing Discords and Dissensions in matters of smaller moment to his no great aduantage hopes once againe to taint vs with Arrianisme if to no other issue yet to make our Church and Religion odious sith from amongst vs there rise vp men of peruerse mindes speaking so peruerse things But blessed be God that hath kept our Teachers from the least taint of that Heresie and stirred vp the heart of his Anoynted to fire out this Blasphemie from amongst vs. Gods people may yet be admonished to furnish and fortifie themselues in this mayne piller and foundation of faith their being none so firme but impudencie of Heretikes dares assay to shake Direct our way vnto you The first thing in the matter of the Petition is that God would please in his prouidence to order him a streight and prosperous course vnto them Obser So doe Gods Children wait for Gods hand to lead them and thinke those iourneyes prosperous wherein God is the Pilot. Saint Paul on this ground makes request for a iourney to Rome and defines it u Rom. 1.10 prosperous when it is according to the will of God In iudging of Gods direction eye must be had First not onely to the x Act. 16.6 7. ends intended whereon Popish Pilgrimages and such like dotages are founded but Secondly as much to our calling that we run not into praecipitia Protectiō is promised vs while y Psal 91.11 we are in our wayes Suppose thus when first some worke of our calling leades vs Secondly or z Gen. 12.10 necessitie Thirdly or such like occasion and oportunity cals vs from our station In a word when we can say Digitus Dei est hic Gods finger is our Mercury to point vs out our way Vse 1 I say then as IAMES a Iam. 4.13 Goe to now ye that say To day or to morrow we will goe into such a Citie c. without any respect to the prouidence or hand of God for that yee ought to say If God will and If it sort with his gracious pleasure and direction What is your life or what know yee what shall bee to morrow or how can ye promise your selues prosperitie or protection where Gods direction is neglected Not lesse blame-worthy are our superstitious Votaries or Intentionaries that walke out of Gods Church to the Shrines of Saints and that spectacle of Gods wrath the Holy Land The places they say affoord helpes and excitements to deuotion whereas the date of those Prescripts is long since expired Time was when Ierusalem and Mount Garizim were the places of worship but now the dayes are come wherein as our Sauiour neither in b Ioh. 4.21 23. Ierusalem nor in that Mountaine men should worship God but the true Worshippers should worship him in Spirit and Truth and c 1. Tim. 2.8 De Hierosolymis de Britanniā aequaliter patet aula coelestis Hieron ad Paulum de institut Monachi in euery place wee may lift vp pure hands free from wrath and doubting while the heart is cleane the affection feruent faith stedfast places and times are indifferent to priuate Deuotions Heauen is a Circumference the Earth the Center God is euery where nigh vnto them that call vpon him in sinceritie To these we may adde our curious Trauellers that to see fashions wander from Gods presence Vagabonds as Cain about the Nations d Gen. 34.2 Dinah her iudgement is vsually their portion their returne is with spoyle of bodily or spirituall Chastitie They will fetch vs strange Languages though it be from Babel with their owne confusion bringing home as Seneca once plainted Non solùm verba sed vitia
such an Ordinance points not at the cause Vse And it shewes vs the riches of the loue and grace of God to vs whom hee hath pleased to exempt from that Ordinance vnto wrath and to include within his Decree of election to life S. Paul seemes to make it one chiefe ayme of the Lord in his Decree of Reprobation to d Rom. 9.23 shew the riches of his mercie towards the vessels of Mercie And weigh it well we shall see it addes maruellous amplification to the exceeding loue of God Had he ordained all men and Angels to life euen so his mercie had beene exceeding great to the sonnes of Adam But see the specialtie of his loue and the priuiledge hee hath giuen vs in his fauour Millions of men and women he hath ordained to destruction whose state in Nature was no more miserable then ours whose strength in Nature was as great as ours to exempt them from condemnation whose liues no more abominable then ours whose care to be reconciled no lesse then ours till God was pleased in mercie to preuent vs. How should this sweeten the fauor of God to vs in this respect and euen rauish vs with admiration of his loue And yee may obserue the Lord in Scripture loues to amplifie his loue by this circumstance He e Heb. 2.16 assumed not Angels but the Seed of ABRAHAM Was not ESAV IACOBS brother f Mal. 1.2 3. yet I loued IACOB and hated ESAV Whose Soule that hath tasted of this mercie of God can expresse the measure of it and saints not rather in admiration of it Hath God in his loue preferred me before Angels before so many thousands of men and women many of them more noble wise wealthie perhaps more ciuill and kept from many abominations wherein I liued Did he single me out from the common masse of Mankind to make a vessell of Honor prepared to glorie Oh the vnsearchable depth of his loue to my Soule How passeth it knowledge How impossible is the comprehension of it What measure of thankfulnes and obedience can I thinke sufficient for so rich grace and vnspeakable loue vouchsafed me so freely in Iesus Christ Obser Followeth the meanes resolued on for execution of this Decree touching our saluation By Iesus Christ. By Christ then and him alone saluation is determined to be giuen vs. Him hath g Ioh. 6.27 God the Father sealed h Act. 4.12 No other Name giuen vnder Heauen whereby we can be saued i Rom. 3.25 Him God hath propounded to be the Propitiation If any aske Reason this may suffice him thus God determined to saue It may be other means might haue occurred to Gods Wisedome auaileable to saluation But this was resolued on as most conuenient for the ends intended as first the manifestation of k Ioh. 3.16 his endlesse loue towards man secondly that euen in forgiuing sinnes he might shew himselfe l Rom. 3.25 26. as iust as mercifull What greater loue then to send his onely Sonne out of his Bosome to assume our Nature to vndergoe our Curse What stricter Iustice hauing mixture of Mercie then to punish his owne Sonne vndertaking our sinnes with that seueritie Malice it selfe though more then deuillish knowes not how to quarrell at the Truth and Iustice of God or to crime his Mercie as vniust in forgiuing Iniquitie Transgression and Sinne so fully expiated by the death of the Sonne of God Quest The greater question is how Christ saues Answ First Merito secondly Spiritu By his Merit in paying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and price of Redemption that Gods Iustice required for satisfaction By his Spirit applying that satisfaction and making it ours euery way qualifying vs by mortifying our sinnes c. to partake in the glorie of his heauenly Kingdome Vse Whence the inference is sound that to whom God neuer reuealed Christ Iesus the Mediator of Righteousnesse and Saluation them he neuer determined to saue Out of which Ground flowes Confutation of two palpable Errors First of them that thinke no Religion or Sect in the World so alienating from God but that such as liue honestly therein may become heires of saluation First What then I wonder is the great Priuiledge of Gods Church so much amplified in Scripture in hauing m Rom. 3.2 the Oracles of God and reuelation of Christ vouchsafed vnto it Secondly What haue n Rom. 11. Iewes lost by their reiection Or what shall they o 2. Cor. 3.16 gaine by their restauration Thirdly What is the reason Paul so presseth necessitie of the p Rom. 10.13 14. 1. Thess 2.16 Gospels preaching to the Gentiles if without this Gospel reuealing Christ the meane of saluation they may be saued Thus iudge of the Opinion as the high way to Atheisme A second Opinion there is much of kin to the former That euen to men out of the Church all euery of them there is helpe sufficient graunted for saluation Cont. Belike then the knowledge of Christ without which what may we imagine to be sufficient Of it speakes Paul and sayth There were Nations amongst which the q Rom. 15.20 Name of IESVS was neuer heard of Euen at Athens the Name was new and for the noueltie of that r Act. 17.18.20 strange God they desired to heare Paul further Will they say Though they knew him not by Scripture or Preaching yet notice secret they had by inspiration Audio But first What means Paul to say They were ſ Eph. 2.12 without Christ till they had him preached vnto them Secondly Is it likely the Lord denying them the meanes ordinary would make it so ordinary to teach by immediate and extraordinary reuelation Thirdly It is a wonder to me this being so vniuersall a grace it should be taught by none of the Gentiles to their posteritie but they should all vanish away in the darknes of their Cogitations As touching those few Sentences of the Sibyllae extant in Augustine Lactantius first neither were they vniuersally knowne secondly and were full of obscuritie and doubtfulnesse thirdly as most thinke not vnderstood of them that vttered them Leauing these Dreames proceed we to enquire how and in what sort Christ is means to vs of saluation There is of late sprung vp in the Church of God an Heresie strange to Christian eares That Christ no otherwise saues vs then by Doctrine and Example teaching vs the way to Life and by his owne practice guiding vs so therein that if we follow his steps we are made partakers of Saluation Me thinks they thinke of this second Adam much what as Pelagians of the first As he hurt not his Posteritie otherwise then by the poyson of his euill example so neither doth Christ helpe vs but by his Doctrine and holy Example Now First It is strange the Lord should so farre demit his Sonne and send him downe from Heauen in t Philip. 2.7 the forme of a seruant for this end only to trace
haue erst named honoris causa and cannot sine planctu remember Onely so much as circumstances may occasion further to notice I insist on Call to mind with me the commendation giuen by the Apostle to this people how hee professeth vndoubtfull perswasion of their election in regard of their rich measure of faith patience sanctitie become famous through the world exemplary to neighbour Churches and how to this people so euery way gracious beyond comparison he presseth necessitie of attending to prophecie the note thus kindly floweth What euer our measures of Grace may be how rich soeuer we be in faith and charitie our duetie still is to attend to preaching DAVID a man of Propheticall gifts and spirit ſ Psal 84.2 yet longs after Gods presence in the Tabernacle perswaded in all likely-hood that though the Lord might worke mightily in his heart by his priuate Meditations when not contempt but necessity detained him from the Congregation Yet that viua vox of the Prophets had in it aliquid latentis energiae MARIE long after her conuersion t Luk. 10.39 41. sits at our Sauiours feete to heare the gracious words proceeded from his mouth Where Martha her sister receiues her checke for not attending this vnum necessarium Take view of the vses it hath to men most inlightened and sanctified it will appeare without controuersie First Consider that howsoeuer in our first conuersion corruption of nature receiues the death-wound by this sword of the Spirit yet still remaines there aliquid amputandum something to be cut off and mortified We erre saith Bernard Bernard super Cantic ser 58. how much soeuer wee haue profited in mortification if we thinke our sinnes quite dead and not rather suppressed Velis nolis habitabit intra fines tuos Iebusaeus subiugari potest sed non exterminari The Apostle complaines him heauily of u Rom. 7.20 sinne dwelling in him euer fighting sometimes preuailing against grace And though it be true our priuate helpes of Fasting Prayer Diuine Meditation c. are of some force to abate the furie of Concupiscence yet in mortifying corruption this liuely x Heb. 4.12 two-edged sword of the Spirit the Word of God in the mouthes of his Ministers hath the preeminence of efficacie Secondly Euen to discouery of sinnes after greatest renouation it hath also necessary vse The y Iere. 17.9 heart of man is deceitfull aboue all things who can know it There are secret corners therein many wherein wickednesse lies lurking z Psal 19.12 Who can tell how oft he offendeth Oh clense mee saith DAVID from my secret from my vnknowne sinnes If this were true of Dauid a man of so excellent spirit such a diligent examiner of his heart vpon his bed who of vs may say hee sees euery corrupt propension of his heart and needs not daily profit in knowledge and discouery of his corruptions wherto though priuate looking into the a Iam. 1.25 perfect law of libertie be much auaileable yet the liuely b 1. Cor. 14.25 discouerer is Prophecie that is it that vnbowels corruption and best displayes the hidden nakednesse of the old Adam Thirdly How many are the errors and steppings aside of the most sanctified by actuall sinnes In c Iames 3.2 many things wee sinne all Fac vt non corruerim said HIEROME Hieron Certè offendi non in vno sed in pluribus God hath indeed sanctified afflictions to this end to reduce vs from our wanderings and hath giuen vs euery one into our bosomes Conscience to bee a remembrancer of our doings amisse yet neither crosses nor conscience haue power comparable with preaching to procure our reuocation So many vses hath it to Gods children in respect of the remanents of corruption See if not as many for behoofe of grace receiued As first for establishment and confirmation of our gracious estate For alas whose heart doth not tell him his owne infirmities Whose faith so constant as admits no wauering or resolutions so firme that sometime flagger not Or holy practice so stable that admits no interruption And though God hath bound himselfe by couenant to d 1. Cor. 1.8 to confirme vs blamelesse vnto the end And his free e Psal 51.12 Spirit be the principall stablisher of vs in grace yet his meane and instrument is this of Prophecie especially That was the reason Apostles where they had planted Churches returned in person f Act. 14.22 to confirme the Disciples hearts not resting contented to deale by letters Secondly Besides though the Spirit of sanctification cannot quite be extinguished in the hearts of Gods children yet may the liuelihood and vigour of his operations be abated The Apostle was perswaded of Hebrewes such things g Heb. 5.9 as accompanied saluation yet complaines of dulnesse growne vpon them in hearing And that Timothie to whom he giues so excellent commendation yet had neede of a remembrancer h 2. Tim. 1.6 to stirre vp his gift Reading hath his force this way yet the quickener indeed is the liuely voyce of a Preacher Thirdly Certaine abatements of the measures of Grace there are incident into the most sanctified abatements I meane of the very habite of Grace The Angell of Ephesus left his i Reuel 2 4. first loue we also admit our decaies and declinations For this end hath God ordayned the Ministery Not only for gathering of the Saints but for k Ephes 4.12 repare of those breaches tentation hath made vpon his Church Fourthly If these Reasons perswade not sufficiently necessitie of this Ordinance for the best and most sanctified yet I presume the Heresie of Perfectists is farre from vs. No man may say hee hath attayned perfection when so l Philip. 3.13 great an Apostle professedly disclaymes it In the easiest part of Christianitie that stands in knowledge and vnderstanding who dare clayme perfection when Dauid after so long daily studie of the Law of GOD professeth to m Psal 19.18 see wonders past his comprehension and Paul proclaymes of all men himselfe not excepted they know n 1. Cor. 13.9 but in part In matter of practice how farre shorter come wee when the most wee dare professe is that o Rom. 17.18 to will is present with vs. Fayne wee would trust p 1. Pet. 1.13 perfectly on the Grace of God but our incredulous hearts with-holden by Satan permit it not Fayne cast off the sinne q Heb. 12.1 that hangeth on fast and presseth downe sore that wee might runne with ioy the race that is set before vs but such a masse of coruption wee feele clogging vs that we can scarce hold on a Snayles pace to the Kingdome of Heauen So then whether we respect the sinne that dwels in vs or the Grace we haue receiued we see there is necessary continuall attendance to prophecie euen for the greatest amongst the Saints of God First for discouery of secret and vnknowne sinnes Secondly For increase of