that marke whereby ye may be knowne so to be sixtly that God hath also blessed my ministery to the winning and instrumentall begetting of other children also vnto him In the seuenth place I might ad that whereof Paul boasteth but herein I am sparing that I may no waies seeme to disgrace any or any waies to insult ouer them I hate a high mind in other and therefore far be it from me to bewray the same in my selfe God haue the glory of all Now sith ye are not onely mine by nature but the Lords also by grace feare ye not but that ye shall be blessed The Psal 112. 2. Isai 55. 3. and 61. 8. 1. Sam. 12. 22. generation of the righteous shall be blessed And Gods couenant made with the righteous their seed is euerlasting whom it hath pleased him to make his people for his name sake he will neuer forsake And now my children looke to your selues that as the Lord will not forsake you so whatsoeuer euill daies shall come ye may not fall from him yea looke to yourselues I do not say that ye loose not the things that we haue 2. Ioh. 8. wrought but that ye loose not the things that God hath wrought in you that not I but ye may receiue a full reward Philip. 1. 6. I am confident in this very thing that he which hath begun a good worke in you wil performe it vntil the day of Iesus Christ Therefore I speake not as fearing but as my louing children to admonish you to vse all dilligence for the keeping of your standing If yea let go your hold of that portion which you haue in God what shall it profit you to gaine the Math. 16. 26. whole world O gaine of godlines how great art thou Thou art profitable and hast the promise of this life and of 1. Tim. 6. 6. and 4. 8. 1. Thes 41. 1. Cor. 15. 61. that which is to come As ye haue already some portion thereof so labor to be more and more rich therein Be ye stedfast unmoueable abounding alwaies in the worke of the Lord knowing that your labour is not in vaine in the Lord ye haue already in part bought the truth yet still be bargaining for it ye want more then ye haue Buy it therefore and sel Prou. 23. 23. Math 13. 44. 45 it not ye shall haue a good market at the last Sell all that ye haue for it rather then not to increase your store of it heerein be ye like to worldlings that whatsoeuer riches they haue yet thinke they haue nothing Be ye like to the horsleaches his daughters Crie ye alwaies giuâ— giue Prou. 30. 15. neither be satisfied neuer say it is enough Let none of you be grieued that I haue left you nothing of my inheritance in Kent neither of my lands since that I purchased in Suffolke as also in Essex all being now gone and the price thereof spent not riotously or otherwise lewdly but by other meanes I confesse I haue spent the more for the gracing of my Ministrie and the prouoking of others to bounty and by so graceing my Ministrie to win the more vnto God What other things haue bin the meanes of my present pouertie as also of the base account that my selfe and ye are in by that meanes though I neede not be ashamed to relate yet for other reasons I spare to speake I might perhaps haue left you somewhat if I had bin more frugall for the things of this life Notwithstanding although some doe make great shew of great pouertie by their bare apparrell hard fare leane cheekes and borrowing heere and there without any necessitie in respect of any great charge of children and yet in the end doe make purchase vpon purchase yet for my part I hate all such basenes of mind as disgracefull not onely to the Ministry but also to Christianitie as being that filthy lucer that is 1 Tim 3. 3. Tit. 1. 7. Prou 1 19. 11. 24. 18. 27 1. Tim. 6. 10. in speciall manner forbidden all Ministers of the Gospell whereof notwithstanding there is no profit to any in the end and whereby also some that are in want indeed being thought to be such and to haue aboundance are much preiudiced and altogether neglected yea whereby likewise such secret rich men themselues liue in misery and want as well that that they haue as that that they haue not Be not therefore grieued ô my children that I cannot giue you any earthly portions Though I may say with Naomi I haue bin full and now euen in mine old age I Ruth 1. 21. am emptie yet mnrmure not that I haue bin no better husband for you and that ye haue so poore a father in earth but herein reioyce that ye haue a rich Father in heauen and Luk. 12. 21. that your selues are rich toward him who also giueth vs all richly all things to enioy and who hath so written your 1. Tim. 6. 17. Luk. 10. 20. Reu. 3 5. Iam 1 27. Iude. 23. names in heauen in his book of life as that they shal not be blotted out c. In this assurance keepe your selues vnspotted of the world and hate the very garment that is spotted of the flesh Though it should so fall out that ye should liue in the midst of a crooked and peruerse generation yet be ye Phil. 2 15. blamelesse and harmles children of God and shine ye as lights in the world that so ye may shine in heauen as the Starrs yea Dan. 12. 3. Mat. 13. 43. as the Sunne in the firmament Thinke no scorne to be persecuted for righteousnes neither to be reuiled c. For Christ Mat. 5. 11. 12. sake but reioyce yea count it all ioy for herein is your Iam. 1. 2. blessednes and your faith so tried and purged as gold in the fire Shall be found to your praise honor and glory at the appearing 1. Pet. 1. 6. 7. of Iesus Christ and in the meane time the Spirit of chap. 4. 13. 14. glory euen of God himselfe shall rest vpon you This spirit beareth witnes to your spirits that as ye are here pertaker of the suffering of Christ so the time shall come when ye shall be also glorified with him when himselfe shall appeare ye Rom. 8. 17. Col. â— 4. 2. Tim. 2. 7. shall also appeare with him in glory Consider what I say and the Lord giue you vnderstanding in all things Be not discouraged by any sufferings from that that is good but rather be ye incoraged so to suffer that ye may grow in grace and 2. Pet. 3. 18. in the knowledge of our Lord Iesus Christ what shall I say more vnto you my louing children Be faithfull vnto the Reu. 2. 10. death and Christ shall giue vnto you the Crowne of life Keepe the profession of your hope against all opposition there vnto without wauering He is faithfull that hath promised Heb. 10. 23. 24. Consider one another to prouoke vnto loue and vnto good workes Though in body ye be scattered one from another yet in spirit hold communion one with another Comfort one another helpe one another that ye may strengthen one another in the Lord. Edifie one another in your most holy Iude. 20. faith praying in the holy Ghost euery one for himselfe and one for another So keepe your selues and one another in the loue of God that ye may the better looke for the mercy of our Lord Iesus Christ to eternall life that so by this my last Will and Testament to you ye may the better enioy all the legacies of the last Will and Testament of our Lord Iesus Christ To conclude this my postscript Those good Philip. 4. 9. things which ye haue learned and receiued and heard and seene in me doe ye and the God of peace shall be with you whatsoeuer Rom. 7. 17. Ioh. 3. 11. euill ye haue seene me to do through the sinne that dwelleth in me that do not ye Follow not that which is euill 1. Thess 5. 23. in me or in any other but that which is good The very God of peace sanctifie you wholy and keepe your whole spirit soule and body harmeles vnto the comming of our Lord Iesus Christ whom in all humilitie and earnestnes of prayer I ordaine sole executor of this my last Will and Testament for the makeing good and performance of euerie thing therein bequeathed by me vnto you and to euery one of you and to all yours In witnes whereof I haue written this my said last Will and Testament with mine owne hand and thereunto haue set the seale of my heart the 22. day of August and in the yeare before mentioned By me your louing Father whiles I liue THOMAS STOVGHTON Errata Pag. 18. lin 19. after Christ reade this condemneth l. 26. for seruuâ—s â— serum p. 19. l. 16. for better r. the better p. 24. 3 ceassing r. crazing pag. 27. margen for imperunt r. fixerunt p 58. l. 32 for and r. or p. 67 l. 26. for defacing r defaming p. 70 l. 12 for to these r. of these p. 88. l. 35 for such as are r. such are p. 112. l. 2 for being themselues r. in themselues p 114 l 25. for him r. them p. 117 l. 17 after not r. only p 185 l for amatoris r amatoribus l 12 for studiam r studium p 121 l 32 for wit r will p 127 l 20 after to be r so dead p 129 l 8 for deuided r. deriued p. 206. l 10 for more â— before p. 221. l. 21. for can brag it r. can buy it p. 222. l 23 for and to r. and may p. 231. l. 25. after downe r. with zeale p. 236. l. 1. after are r. not p. 240. 11. after commanding reade him FINIS
the same Iesus Christ adopted to be the children of God and heires of God with Christ and endued with the Spirit of God whereby not to feare but boldly to pray with assurance of being heard and that all things shall worke together for their good By occasion whereof he briefly sheweth the causes of the former benefits freeing vs from all feare and concluding that nothing whatsoeuer shall separate vs from the loue of God in Christ Iesus In the ninth Chapter making protestation of his great loue vnto the Iewes in respect of many priuiledges of God vnto them and shewing who were the true seed of Abraham he handleth two great points one of election of some to saluation another of reprobation of some to condemnation without respect of good workes in the one or of an euill worke in the other onely of his owne will and yet without any iniustice In the tenth Chapter further professing his loue to all Israel by praying from the desire of his heart for their saluation with the causes of his said prayer he taketh occasion to shew the difference of the righteousnes of the Law and of the Gospell prouing that both Iewes and Gentiles that are partakers of the righteousnesse of the Gospell shall be saued one meanes whereof he sheweth to be calling vpon God from a true and liuely faith wrought through the preaching of the Gospell for that cause shewing how acceptable the Ministers of the Gospell should be to all them to whom they preach the Gospell and prouing that although the Israelites had had the Gopell yet they had not beleeued and obeyed it and that therefore the Lord had threatned to take away his word from them and to giue it vnto the Gentiles that by their beleeuing thereof and obedience thereunto he might prouoke the Iewes to the like iealousie and indignation as it were whereto they had prouoked the Lord because they had not beleeued and obeyed his word So he concludeth the Chapter with the doctrine of the calling of the Gentiles long before foretold by Moses first and afterward by Isaiah and that because of the disobedience and rebellion of the Israâ—lites In the eleuenth Chapter proleptically he intreateth at large of a remnant notwithstanding of the Israelites by grace onely to be saued and of another calling yet of them by a new couenant to be made with them euen an euerlasting couenant that should neuer be changed repressing notwithstanding the Gentiles from insulting in the reiection before made of the Israelites and admonishing them to feare their owne reiection by the example of the reiection of the Israelites comforting them for all that by assuring them that the Iewes and they should be made one people to God and so concluding the whole doctrine of Gods mercie towards the Iewes and Gentiles by an holy acclamation of the deep riches and knowledge of God and of his vnsearchable iudgements in that behalfe These points of doctrine being largely before handled by the Apostle which now briefly I haue recapitulated the Apostle in the next Chapter and in the Chapters following commeth to application and exhortation euen to such a life as beseemeth such doctrine Now before we speake particularly of the two first verses of this twelfth Chapter before set downe let vs first of all obserue this point that Doctrine and exhortation must be ioyned Doctr. together Doctrine must be first then exhortation Both must go one with another The one without the other is not sufficient This is the course of this our Apostle and of other almost in all their Epistles And this our Apostle saith that the whole Scripture giuen by inspiration from God 2. Tim. 3. 16. is profitable first for doctrine then for reproofe that is for confutation of all errors contrary to true doctrine for correction and instruction in righteousnes in which place as the two first concerne doctrine so the two latter concerne dehortation from all sinne and exhortation to all pietie both which are comprehended in one word For to suffer Heb. 13. 22. the words of exhortation signifieth as well reprehension of vice as exhortation to vertue So doth the same word before Chap. 3. 13. and 10. 25. in the same Epistle The same is taught by the Apostles charge to Timothie to preach the word whereby he 2. Tim. 4. 2. meaneth the doctrine of the word and then he addeth reproue viz. errors rebuke viz. vice and exhort viz to Titus 2. 15. all vertue I might alledge that to Titus and many other the like testimonies but these are suficient This is the more necessarie because we are liuing stones 1. Pet. 2. 5. of a spirituall house and doctrine is as the foundation vpon Eph. 2. 20. 21 22. which we are built being as it were mortised into Christ Iesus the chiefe corner stone for the better holding vs together without swaruing one way or other that so being framed together we may also grow vp or rise in him 1. Cor. 3 16. 2. Coâ— 6. 16. to an holy temple and an habitation of God himselfe through the Spirit And according to this we are elsewhere also called the temples of God inhabited by the Spirit of God and 1. Cor. 6. 19. our bodies are said to be the temples of the holy Ghost As therefore the building and the foundation must go together the foundation without a building vpon it being nothing but arguing the folly of the layer thereof and the building without a foundation soone decaying and comming Math. 7. 27. to ruine so doctrine and exhortation must go together the former being first layed and by exhortation the elect hewen and prepared and then built vpon it Moreouer exhortation is as it were the life of doctrine and doctrine in some sense as it were the bodie And therefore as the bodie is dead without the life so is doctrine without exhortation For this cause the Apostle much longed and earnestly prayed to be with the Philippians Wherefore That by his presence and paines amongst Phil. 1. 9. 10. 11 them their loue might abound more and more in knowledge and in all iudgement And why He rendreth a reason from foure ends of their said abounding in knowledge and iudgement two inward and two outward First that they might be able to discerne things that differ both doctrines and manners and so not take hob for nob Secondly that they might be pure or cleare as the Sunne from which he borroweth that phrase by allusion to that Cant. 6. 10. in the Canticles that is the same within and without no hypocrites These two ends are inward Thirdly that they might be without offence not for a time but till the day of Christ And lastly that they might be filled with the fruites of righteousnes both of the first and of the second Table towards God and men These two ends are outward and concerne the outward conuersation In this place knowledge and iudgement are for
teacheth all Ministers of the word so to do also with those with whom they think by such meanes they may preuaile For the seruant of God that is the man of God and Minister of God in place of speaciall seruice vnto God must not striue but be gentle vnto all men apt 2. Tim. 2. 24. and 3. 17. to teach patient in meeknesse instructing those that oppose themselues if God peraduenture or at any time will giue them repentance to the acknowledging of the truth that is to trie if God will giue them repentance As all men must haue that wisedome that is from aboue peaceable and gentle Iam. 3. 17. so especially the Ministers of the Gospell must be endued with it that so their words may the better be as goades and as nailes fastened by the maisters of the assemblies giuen from Eccles 12. 11. one Shepheard Notwithstanding as before we heard that Paul said he had power to command Philemon so all the Ministers of the Gospell haue the like power to reproue and rebuke with 2. Tim. 4. 2. Tit. 2. 15. all authoritie as being themselues commanded so to do Yea in that place 2. â—im 4. 2. the word translated to rebuke sometime signifieth to chide or rate as when it is said that Christ rebuked the windes the same word is vsed So also when he rebubed the Diuell in the child The same Math. 8. 26. Mark 4. 37. Luk. 8. 34. Mark 9. 25. Luk. 4. 35. 41. word is also vsed when he rebuked the Diuels in another possessed with them Notwithstanding this is not to be done but vpon vrgent necessitie and then also in great discretion and wisedome with good respect of persons of the qualitie of the sinne of place and of the time I could confirme this by diuers arguments and illustrate it by diuers examples of Prophets Iohn the Baptist our Sauiour the Apostles diuers ordinary Ministers that feared not in godly maner sharply roundly and worthily so to rebuke Kings of Iuda and Israel and other Kings and Emperours yea not onely those that were wicked but some also that were good as occasion by their sinnes required And surely feare and cowardlinesse in sparing reprehensions where they are necessary is sometimes the betraying of Gods truth the bane of Princes and the ruine of whole kingdomes But this shall suffice for the first prefixed argument from the maner of Pauls exhortation in the word I beseech The illatiue word Therefore hath relation not onely to the 32 verse of the eleuenth Chapter God hath concluded them all in vnbeleefe that he might haue mercie on all but also to all the doctrine of the Apostle before in part recapitulated and it is to be ioyned with his mention afterwards of the mercies of God whereby he doth thus beseech them Now touching the word Brethren he doth not giue it Brethren them as he did before to the Iewes for he calleth them Rom. 9. 3. his brethren and kinsmen according to the flesh but these being by nature of another nation and heathen he calleth Rom. 8. 15. Gal. 4. 7. brethren according to the Spirit of adoption whereby they were with him the children of God and heires of the kingdome of heauen which is a farre greater and more honorable brotherhood and kindred then to be brethren or kinsmen to the greatest Kings and Emperours in the world Math. 12. 49. Luk. 11. 28. This title of brethren being euery where in all the Epistles so frequent I need not to stand vpon it as some perhaps would do Onely thus much that it is a word testifying loue and humilitie not proceeding ex more sed examore not of custome but of loue not vsed to fill vp the sentence and to make the phrase and stile the fuller and smoother and the more delightsome to the outward eare but coming from humilitie and seruing to the furtherance of Gods sacred truth and veritie As the wicked do spue and cast out bitter words railings and reuilings Math. 12. 34 35. from the abundance of wrath hatred and malice in their hearts so did the Apostles and so ought all good Ministers to send forth such amiable and kind words from that abundance of vnfained loue in their hearts Neither is there any repugnance betwixt this word and babes and children c. For in Christianitie the same persons may be fathers and brothers and children to the same though they cannot be so in flesh and blood Both these words I beseech and brethren are the more in Paul in respect of his high calling aboue all sorts of Ministers in these dayes and in respect likewise of his great and admirable graces Touching this word also brethren it sheweth the Apostle Vse 1 the reprehension of the Pope esteemed them not as seruants but as his brethren in Christ the pride of Antichrist and of all his Prelats that exercise Lordly authoritie ouer all the Lords heritage yea ouer all the Lords Ministers though of greater graces then themselues vsing them as seruants and as slaues directly contrary to his command whose successors they 1. Pet. 5. 3. boast themselues to be Yea though the Pope call himselfe Seruus seruorum Seruant of seruants yet he neuer sheweth himselfe so to be no not to any Princes or Emperours but as cleane contrary to himselfe most blaspheâ—ously he anogateth the prerogatiue title of Christ Iesus styling himselfe King of Kings and Lord of Lords Oh â—euela 17. 14. and 19. 16. what Christian heart can endure such blasphemies especially how strange is it that Christian Princes haue so long endured it and yet do endure it So he dealeth and carrieth himselfe accordingly towards Princes Kings and Emperours and towards all other not onely putting their necks vnder his girdle but trampling with his foule feete vpon their sacred heads yea vpon the soules of so many as subiect themselues vnto him and whom the Lord in his iust iudgement leaueth to themselues and giueth them ouer to beleeue lies because they receiued not the loue 2. Thess 2. 10. of the truth that they might be saued As this serueth for reprehension of the Pope and all his 2. Vse for instruction so it teacheth all Ministers by the like loue to draw their people to better loue of the word and of such exhortations as from the word and vpon the word they make vnto 1. Pet 2. 5. them whereby the better to build them vp as liuing stones and to make them a spirituall house for the Lord himselfe to dwell in Yea their very reprehensions should come from such loue that they may be the better regarded and Psal 141 5. accepted as kindnesse and as precious oile that shall not breake their head Therefore the Apostle prefixeth this word brethren not onely before such exhortations as this is but also before his reprehensions VVhen he could reproue the Corinthians for not profiting by the word as 1. Cor. 3.
Cor. 3 9. with him Moreouer to giue libertie to our eares so to itch after varietie of teachers though they be good neglecting our owne not inferiour vnto them or if in gifts inferiour yet sound and painfull is the next stept to itching eares that 2. Tim. 4. 3. 4. shall not endure sound doctrine but itch after such as by whom eares and hearts shall be turned from the truth to fables Popish or other Let no man be too confident of himselfe touching this danger For the more confident for the most part men are in this kind the sooner they are ouertaken and bewitched with such teachers as some examples before mentioned testifie Are any also that are so confident so well grounded in the truth and so well affected towards any Ministers as the Galatians were towards Gal. 4. 14. 15. Gal 3. 1. Paul who notwithstanding were so soone bewitched not to obey the truth that Paul himselfe began in his Epistle with a sharp reprehension by way of admiration that they were so soone remoued from him that had called them into the grace of Christ vnto another Gospell Let him that thinketh 1. Cor. 10. 12. he stands take heed lest he fall Especially let such take heed hereof that are much caried with the world For who may thinke himselfe stronger then Demas whose saluations Paul had before remembred to the church of Colosse and Col 4 14. Phil. 2. 4. whom he had reckoned among other his fellow labourers yet euen him he brandeth afterward for one that had forsaken 2. Tim. 4. 10. him and embraced this present world But indeed such as professe much and yet loue the world much and the things that are in the world are scarce worth six pence a 1. Ioh. 2. 15. douzen For how can they not hauing the loue of the Father in them Such confidence also argueth that inward pride which Peter opposeth to that humilitie wherewith he exhorteth such yongers as now I speake of inwardly to deck 1. Pet. 5. 5. themselues pressing yâ— said exhortation with this argument from the effect both of that pride and also of the former humilitie that the Lord resisteth them that are so proud and giueth grace to them that are so humble Againe who euer knew or heard of any age wherein all Ministers were of equall gifts As in other men so also in Ministers there haue bin are and will be diuersitie of gifts though the same 1. Cor. 12. 4. Spirit and to euery one of vs is giuen grace according to the Ephes 4. 7. measure of the gift of Christ What a confusion therefore would this breed in the Church for euery one to make choice of his teacher and to go to whom he list I haue the more laboured in this point because I haue obserued some mens ministery to be so highly magnified as if euery word they spake were worthy to be written in letters of gold but the ministerie of other without any iust exception against it to be so abased not perhaps in word but that more is in deed as if no word they spake were worthy to be written in the earth I speake nothing herein to coole the heate of any I wish euery sparke of good zeale in any to be a great coale euery coale to be a great fire-brand and euery brand to be such a flaming fire as much water may not quench neither Cant. 8. 7. the floods may drowne For alas the hotest true zeale of most is colder then our last Winter and Spring haue bin But therefore haue I written thus much to direct the zeale of all that it may be according to knowledge and that knowledge Rom. 10. 2. Phil. 1. 9. and iudgement may go with loue lest otherwise it ouerflow the banks It is good to be zealously affected so that the Gal. 4. 18. thing wherein we be zealous be good There be too many that crie downe Oh that there were more to crie to euery man Awake thou that sleepest c. and Be zealous and amend Ephes 5. 14. Reu. 3. 9. And let all men be more humble not too harshly to censure such Ministers before spoken of neither so to discourage them hauing other discouragements too many and faithfully preaching the word and gracing the same with a life beseeming Especially let all professors beware of so doing because their indignities against such Ministers are greater and wound the heart more deeply then all the wrongs and iniuries of open enemies and then can easily be cured To draw towards an end of this point let all men be the more carefull to heare such Ministers so preaching and so liuing as before hath bin said because if Ministers neglect their people and be absent from them euery man is ready to crie out on them and yet the cases are pares euen equal both Ministers and people that wander from their places are like to birds that wander from their nests Is there Pro. 27. 8. no danger herein As I said before so I say againe on other dayes lawfull to be trauelled on let all men take what paines they can for hearing the word so that they be doâ—rs of the word not hearers onely deceiuing themselues and shewing forth their Iam. 1. 22. Rom. 2. 13. good works not abusing that place of Christ against ostentation and doing good to be seene of men vnder colour Mat. 6. 1. c. whereof some boast of that which they do not but remembring that he that hath forbidden such ostentation hath also commanded vs to manifest our faith by good works and so to let our light shine before men that they may Mat. 5. 16. see our good workes glorifie our Father which is in heauen Yea let them shew their good workes according to their knowledge according to their states and callings according to their abilities according to the times according to the necessities of other according to the defect of good works in other that is the more other shew their wickednesse not fearing who behold it the more let them shew their goodnesse prouoking themselues to loue and to Heb. 10. 24. good workes and abounding alwayes in the worke of the Lord 1 Cor. 15 58. knowing that their labour is not in vaine and not being wearie in wel doing because in due season they shall reape a hundred Gal. 6. 9. for one if they faint not This I haue the rather added because as the impudent whore in the Prouerbs by bragging of her peace-offerings and paiment of her vowes Pro. 7. 14. deceiued the silly yong man and with much faire speech ver 21. caused him to yeeld to her filthy lusts so some I would there were not too many in these dayes make their much hearing and going to many Sermons a cloake of much wickednesse thereby making the name of God himselfe and 1. Tim. 6. 1. his doctrine to be blasphemed and hardning other
1. they might and should haue done doth he not begin his reprehension with the same word Doth he not the like in his rebuke of them for their confusion and disorder in their publike meetings euery one of them hauing his Psalme 1. Cor. 14. 1. his doctrine his tongue his reuelation his interpretation by himselfe Yea doth he not with the same word enter into his reproofe of them for their too easie hearkning to them that had denied the great article of our faith concerning 1. Cor. 15. 1. the resurrection from the dead The same may be said of many other the like reprehensions made in loue Yea the Lord will haue all reprehensions of one another to proceed from the same roote accounting them to hate their brethren in their heart whatsoeuer they pretend Leuit. 19. 17. outwardly that do not rebuke him Oh that this were seriously considered and diligently practised But to adde a little more touching this title brethren it may be demanded whether all that professe themselues Christians are to be accounted brethren I answer yea till they bewray the contrary For loue thinketh no euill 1. Cor 13. 5. Gal. 2 4. 2. Cor. 11. 26. without some apparent cause Notwithstanding some are falsly so called and therefore termed by the Apostle false brethren Yea as one saith Multae sunt foris oues multi sunt intus lupi There are many sheepe without the Church and many wolues within so there be few visible Churches or rather none wherein there are not some vnworthy altogether of the name of brethren VVhen our Sauiour commanded his Disciples not to giue that which was holy vnto dogs neither to cast their pearles before swine doth he Math. 7. 6. not meane that euen amongst the Iewes that were the onely visible Church and children of God there were some such swine and dogs Yea that apparently were such otherwise that precept needed not For he forbad his Disciples Math. 10. 5. Prou. 9. 7. 8. all preaching as then to the Gentiles Is not this further euident by Salomons commandement against rebuke of scorners VVere there not also dogs amongst Phil. 3. 2. the Philippians yea some that openly oppugne the truth and scorne and scoffe at Professors Ministers and all admonitions and reproofes are worse then those dogs and swine that Peter speaketh of because they neuer vomited 2. Pet. 2. 22. vp their euill neither euer haue bin washed from their mire and yet proudly and impudently come daily to the word and Supper of the Lord remaining still in their euill But may a Minister speaking generally to an auditorie wherein he knoweth and seeth such call them by the name of Brethren VVhat else though there be but a few true brethren knowne as for the presence of a few honorable or worâ—hipâ—ull persons he may say Right honorable or Right worshipfull And so the Apostle writing to the Corinthians commendeth them in euery thing 1. Cor. 1. 5. to be enriched by Iesus Christ in all vtterance and in all knowledge and yet amongst them there were many euill that troubled all the rest as appeareth by many things in the same Epistle afterward written And though a man know such wicked persons in his auditorie with whom hauing vsed all good meanes he could do no good but that still they remaine scoffers and scorners and yet will come to the word he is no more to be troubled therewith then by very dogs that come with their maisters to Church yet not altogether despairing of them or vtterly discouraging himselfe as long as they come because as God is Math. 3. 9. able to raise vp children vnto Abraham of stones so such dogs for the present he can turne into sheep as well as he changed Paul from a roaring Lion against the Church to be not onely a sheepe but a worthy Apostle for the gathering Acts 9. together of many sheepe into the fold of Christ Now as all must be louingly and tenderly dealt with by the Ministâ—rs of the word so especially must new conuerts as tender plants and yong graffs in an orchard especially such as come of euill parents that they may be the more encouraged and the better strengthened in the faith lest they turne againe into their fathers wayes This title so often occurring in the Epistles of Paul and the other Apostles teacheth vs what naturall loue there ought to be betwixt Ministers and people and that the people are to accept of their doctrine admonitions exhortations and reprehensions as of the best brotherly kindnesses according to that that before we heard Oh also that the people themselues would liue so together and mutually loue one another as brethren and performe such mutuall duties in deed and in truth one to another as are often commended and commanded not onely to be performed but also to abound more and more and that not 1. Thess 4. 10. Heb. 6. 11. and 10. 24. 2. Pet. 1. 8. onely for the good of one anothers outward state but also for the furthering one of anothers saluation VVas there euer any time that required these things more then this age doth Touching Ministers notwithstanding they are more to be respected then onely to haue duties of brotherly kindnesses performed vnto them but hereof more afterwards This shall suffice for the second argument prefixed to the exhortation following taken from the word Brethren CHAP. III. Of the third Argument prefixed to the exhortation following taken from the mercies of God HEre we are first of all to obserue the plurall number oictirmos oictos He saith not mercie but mâ—rcies though the olâ— Latin vulâ—ar translation and all ancient interpreters reade it singularly mercie And the word is deriued of another signifying mercie But this word deriued from thence here vsed signifieth the execution of mercie and decâ—aâ—ation of mercie by some worke Both words the primitiue and deriuatiue haue relation to miserie Now the plurall number signifieth the manifold works of Gods mercie according to the manifold miseries of men Gods mercie is but one yea all that is in God is but one as God himselfe is but one For God is so simple an essence that he admitteth Ephes 4. 6. no varietie in him Diuers attributes are ascribed to God but that is onely for our capacitie and according to his applying of himselfe to our manifold necessities otherwise whatsoeuer is in God is all but one Now the plurall number is here and elsewhere vsed in respect of our manifold sinnes and like manifold miseries by our sinnes For as many diseases require many medicines and Psal 77. 10. 106. 7. 2. Cor. 1. 3. many sores craue many plaisters so our manifold sinnes and miseries require many medicines or many workes of Gods mercie This argument is like to that I Paul my selfe beseech you 2. Cor. 10. 1. by the meeknesse and gentlenesse of Christ c. There is some similitude I say betwixt these two
cursing banning as the poore children before 2. Kin. 2. 24. shewed to be deuoured by Beares euen in their mocking of Elisha Yea how many die worse then they liued and do die raging and rauing and starke mad And why should any make question of the time when so to present himselfe vnto God Besides the premises do not many die suddenly of apoplexies dead palsies and otherwise they know not whereof Are not many slaine either wilfully or vnawares Are not some so distempered in their braines euen in a moment that they haue no power to dispose of their outward state according to their former purpose I haue heard of some great persons that hauing no heires of their owne bodie haue in their health ofteÌ„ protested that their next heires otherwise should neuer haue foote of their land or penyworth of their other goods who notwithstanding being at last visited with sicknesse and very long sicknesse and during their said sicknesse often perswaded to make a Will could neuer be drawne thereunto but not dreaming of death haue in the end left all that they had both lands and goods worth many thousands to them against whom before they had most protested Alas also how many are there that hauing before neglected the sacrificing of themselues vnto God at their end caÌ„not endure any motion thereunto yea that haue nothing but worldly matters in their minds and in their mouthes Oh therefore let all men sacrifice themselues to God betimes Let yong men remember the commendations of Timothy for hauing learned the holy Scriptures from his 2. Tim. 3. 15. childhood Let Princes and Noblemen remember the example of Iosiah in former time who in the eight yeare of 2. Kin. 22. 1. 2. Chron. 34. 1. 2. 3. his reigne being then but sixteene yeares old began to seeke after the God of Dauid his father and in these last times of our most noble and renowned King Edward the sixt who being but nine yeares old when hee beganne to reigne and dying in the sixteenth yeare of his age made so gracious and admirable a reformation of religion in the chiefe substance thereof as for the which till this day we haue all cause to blesse God Let these examples prouoke all both great and small to consecrate themselues betimes to God who hath most right vnto them We may deferre the time too long we can neuer begin too soone The sooner we thus doe sacrifice our selues to God to liue an holy and well pleasing a life vnto him the greater shall our comfort be in our age the more peace in our end But beginning let vs remember that stedfastnesse constancie and perseuerance vnto the end before spoken of Let vs beware we iustifie not the old diuellish prouerbe A yong Saint and an old Diuel But of the danger hereof enough hath bin said in the adiunct liuing The greater that any is the sooner let them begin thus to sacrifice himselfe to God the greatest of all and from whom he hath had all his greatnesse Let such a one I say begin the sooner that by his beginning he may prouoke other to do the like Let him also the more take heed of falling The higher the place is from which any falleth the greater and heauier the person is that falleth the more dangerous is the fall of such an one One knot yet remaineth to be vntyed concerning free-will gathered by the Papists from all the former exhortation They gather the like from other the like exhortations to purge our selues from all filthinesse of the flesh and No free will to be gethered from this or any other exhortation of the spirit to repent of our sinnes c. For say they if man haue not free will and power to do these things why are they exhorted vnto them To this I answer that there are two sorts of men one meerly naturall another regenerated yea perfectly here regenerated as the weakest new borne children are as perfectly bone as the strongest yea as the stoutest and lustiest men For being once out of the wombe they are fully borne they haue all the parts and membâ—rs of the bodie that euer they shall haue The like is to be said of all the powers and faculties of the soule though so opprest by the infirmitie of the bodie that they cannot shew themselues as afterward in better strength of the bodie they do As it is in the naturall birth of man so also is it in his supernaturall and spirituall birth They that are regenerated are fully regenerated As the naturall childe notwithstanding once borne groweth in stature naturall knowledge strength c. so doth the new borne spiritually grow in heauenly knowledge sauing grace godlinesse yet according to the measure of grace And therefore as some touching their naturall growth remaine Ephes 4. 7. still dwarfes and weaklings though brought vp and fed in the same maner and are outgrowne by them that are their yongers by many yeares so is it in our regeneration some are outgrowne in all grace and knowledge of our Lord Iesus Christ by other long after them new borne Regeneration is our new birth Sanctification is our Christian stature The former as I said is perfect the other imperfect dayly increasing or to be increased Now touching meere naturall men not conuerted not new borne they are not half dead as he that fell into the hands Luk. 10. 30. Ephes 2. 1. chap. 4. 18. of theeues betwixt Ierusalem and Iericho but they are altogether dead in trespasses and sinnes c. and vtterly alienated from the life of God Otherwise who can make good the word of God to Adam In the day wherein thou â—atest of Gen. 2. 17. the tree before forbidden thou shalt surely die Touching this and diuers other the like exhortations they are not made to them that were meere naturall men but to them that were new borne and in part also sanctified as whom he exhorteth as brethren by the mercies of God to present themselues a sacrifice c. And yet neither of both those two sorts haue free will or power to do that that the Apostle here exhorteth vnto The former hauâ— no more power then starke dead men haue to walk eate drinke c. Neither haue the second but by a new supply of grace For he that hath begun a good worke must and will Phil. 1. 6. Phil 2. 15. 1. Theâ— 5 23. performe and finish it And it is God that worketh in vs the will and the worke of his good pleasure And the God of peace sanctifieth vs throughout The increase of knowledge iudgment faith and loue and of all goodnesse is as well the worke of God as the beginning of grace Zanchius saith well Liberum est quod est liberum à malo non quod ad malum Zanch de opâ—riâ—us Dei lâ—b 30. cap. 12 pag. 169 Aâ—â—quarto That is free that is free from euill not that is free vnto euil Adam
because it was first made by Augustine who was no great Grecian neither is constant in the said distinction but shuffleth therein and acknowledgeth the Qu. 94. in Exo. 23. vpon these words If tâ—on shalt serue any other gods word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be du to God as he is our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he is our God But alas it is magis accutum quà m sanum more accute then sound It is a meere quirk not beseeming so graue a Father The point it selfe is not a point of a pennie a dozen For the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indifferently applied Mat 6. 24. to God and Mammon And Paul Iames and Peter in the Luk. 16. 13. Tit. 1. 1. Ro. 1. 1. Phil. 1. 1. Iam. 1. 1. 2. Pet. 1. 1. inscription of their Epistles do call themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruants of God and Christ Iesus So the Apostle saith The seruaÌ„t of the Lord must not contend vsing the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He vseth the verbe also deriued from the nowne speaking Rom. 7. 6. Act. 7. 42. of seruing in newnesse of the spirit not in the oldnesse of the letter The verbe also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed by Steuen speaking of Gods giuing vp the Israelites to worship the hoast of heauen If the verbe also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they contend to be proper to God be deriued as some say of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition signifying intension and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to tremble it doth most properly belong to the seruants of men that do all they do in feare and trembling Luk. 1. 74. rather then in loue cheerfully as we are to serue the Lord without feare that is without any such seruile and slauish feare though we are also to serue him with such feare Psal 2. 11. 2. Cor. 7. 1. 1. Pet. 1. 17. and trembling as is opposed to securitie and which may keepe vs from presumptuous sins wherby we may serue him with reuerence beseeming his high Maiestie Now whereas the Papists say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indifferently attributed to Angels Saints and Images this also they speake besides the booke and without the booke For let them shew any one place from the beginning of Genesis to the end of the Reuelation where it is attributed to Angels or Saints except they meane Saints liuing much lesse can they â—hew it euer to haue bin giuen to images The Angels indeed and we are called Fellow-seruants but onely to God not one to another yea the Angels by another word are called our seruants and are said to be sent forth to the ministerie or seruice of them that shall be Heb. 1. 14. heires of saluation We are neuer called such seruants to Angels Herein is the pre-eminence of elect men aboue elect Angels because men are said to be members of Christ and are made one with Christ so is it not said of Angels neither can it be said so of them because it is said that he tooke not the nature of Angels The Angels therefore Heb. â— 16. cannot be said to be the members of Christ as â—leâ—â— men called and sanctified are Thus much obiter and by the way for answer to the Papists wrangling and brangling about the word here translated seruice To returne therefore to the perfection of the word The vse of the former doctrine and to the argument here of the Apostle for confirmation of the former exhortation from the authoritie of the word the vse of the doctrine before proued is two fold first concerning such as are already the children of God secondly concerning them that are not but are enemies The first vse concerning Gods children viz. direction to this doctrine Touching the former sort first it serueth for their direction and instruction euen alwayes to teach them to haue recourse vnto this word and to do all that they do according thereunto not at all swaruing from it as Dauid made Gods testimonies his counsellers for himself Psal 119. 24. for his kingdome for peace for warre in prosperitie in aduersitie so let vs do They are able to make vs wise not only to saluatioÌ„ but also generall for all affaires of this life 2. Tim. 3. 15. touching our selues touching ours touching other They can make vs wiser then our enemies then our teachers then Psal 119. 98. 99. 100. Ier. 8. 9. Ephes 5. â—7 our ancients We haue before heard from the Prophet and from the Apostle that they that reiect them can haue no wisedome in them and that they vnderstand not what the will of the Lord is no where to be had but in the word are no better then fooles or mad men as the word of the Apostle importeth Certainly the wisedome of the word is the best policie for the vpholding of kingdomes When Saul transgressed the word in sparing Agag did he not concerning himselfe and his posteritie ouerthrow his kingdome When Dauid did but number the people Quantam Deus stragem fecit how great a slaughter did God make Oh therefore that all men great and small would in all things and alwayes consult with this word and lay it before Deut. 17. 19. Iosua 1. 7. them in all affaires they deale with for themselues and other to obserue and doe according to all things therein and not suffer it to depart from them The greater any are the more need they haue of respect thereunto that so they may haue the better assurance of prospering whithersoeuer they go and in whatsoeuer they take in hand and that the Lord may be with them whiles they are so with him and may be found of him whiles they so seeke 2. Chron. 15. 2. him in his word no where else to be found lest otherwise they forsaking him in forsaking his word be also forsaken of him Was it not so with Saul was it not so with Ioash 1. Sam. 28. 16. 2. Chron. 24. 20 1. Kin. 11. 14. 26 was it not so for a long time with Salomon himselfe against whom the Lord first stirred vp Hadad the Edomite and afterward Ieroboam the sonne of Nebat to whom immediatly after Salomons death the Lord gaue ten parts of Salomons kingdome neuer restoring the same againe to 1. Kin. 12. 20. Salomons postâ—ritie Let all men therefore feare the neglect of the word of God Let all that would dedicate themselues to God a sacrifice liuing holy and well pleasing attend vnto the word which God hath giuen for direction in that behalfe As any man desireth to be well pleasing to God so let him apply himselfe to the studie and knowledge of the word It is impossible to please God without the knowledge of his word wherein he hath reuealed his will and pleasure what is good and acceptable vnto him what is euill and displeasing in his eyes Therefore the Apostle hauing exhorted Timothy
nullified by the new Testament but thereby ratified as appeareth Matth. 5. from the seuenteenth verse to the end and by many precepts of the Apostles for obseruation both of the whole moral Tit. 2. 12. Law and also of all the particular duties therein contained Touching the vse hereof let vs alwayes for auoiding of conformitie to the world and for transforming our selues vnto God and the renewing of our minds haue recourse to this wil of God reuealed in his word especially Iam. 1. 25. 2. Cor. 3. 18. in the new Testament wherein onely as in a most perfect glasse and the rule of all righteousnesse we are to see all things amisse in our selues and whatsoeuer is good and acceptable to God and perfect yea this word especially this word of the Gospel is not onely such a perfect glasse as wherein we may see all things amisse in our selues and other and what is to be done what not to be done but The Gospell an exâ—llent optick glasse it is also a most precious optick glasse farre passing all optick glasses for this life which notwithstanding are in high price with men For by this glasse we see things in heauen it selfe hid from all the men in this world that are also of this world By this glasse we see behind vs as well as before Heb. 11. 3. vs euen the making of the world at the first by the word of God and all other things done by the Lord from the beginning of the world till this houre that are recorded in the word and that a thousand times more perfectly and certainly then we see any other things mentioned to be done in any other histories whatsoeuer Yea by this glasse we see not onely things that are and that haue bin but things also not yet extant or being but that shall hereafter be Is there any such optick glasse in all the world for the sight of things belonging to this life Now although we haue before by the words of M. Caluin seene much concerning the three attributes of this The third adiuncts of the will of God Good Acceptable Perfect will of God following good acceptable or well pleasing and perfect yet something more is now to be spoken of them First of all therefore let vs vnderstand that the Apostle addeth them not onely to amplifie and commend this will of God but also the better to confirme the former exhortation and the more to prouoke vs to the more care and diligence in examining trying and prouing and approuing this will of God For who that hath any thing in him wil neglect a will so good so wel pleasing to God so perfect this also being considered that whosoeuer belongeth to God shall in this his such will find many and bountifull legacies for himselfe most worthy his seeking and his paines to get them Here in the next place for the meaning of the said three Haymo an hay-maker adiuncts let me shew you what Haymo before mentioned speaketh thereof Before we haue heard him to speake honestly and soundly like a good Diuine but now hauing laid aside his Episcopall robes yea his Diuinitie books also he commeth as it were stript to the waist like a lustie hay-maker into the field tossing these words vp down as an hay-maker tosseth the grasse in the wind and Sunne to wither it and weather it for hay For he bringeth a tripartite interpretation as it were a Tridentine forke more vsuall indeed to loade dung with then to make hay with expounding these three adiuncts three wayes and yet not saying to any vtrum harum mauis accipe of these three chuse which pleaseth you best but leauing them all at random as if they were all meant by the Apostle The tripertite interpretation of three adiuncts of Gods will by Haymo But what are these three interpretations of his The first is this Bona voluntas Dei est quia bona desiderat semper c. The wil of God is good because he alwayes desireth those things that are good it is well pleasing because all good things are pleasing vnto him it is perfect because he loueth no doubling but those things that are done with a sincere heart Where let it be noted that he condemneth such iuggling and equiuocating as now is commonly practised and stoutly defended by the Papists That is his first interpretation not much to be blamed What is his second Aliter saith he bona in fide bene placens in spe futurorum bonorum perfecta in Dei charitate id est in Dei dilectione proximi haec enim tua voluntatem Dei perficiunt Good in faith well pleasing in the hope of good things to come perfect in charitie that is in the loue of God and our neighbour for these three make perfect the will of God What is the third interpretation Most excellent Siue aliter Bona voluntas Dei est in coniugalis bene placens in viduis perfecta in virginibus hi tres ordines si secundùm voluntatem Dei virtutis tramitem processerint proemijs voluntatis Dei donabuntur Or otherwise saith he the wil of God is good in maried persons well pleasing in widowes and widowers perfect in virgins that is in persons neuer maried these three orders if they proceed according to the will of God and in the pathway of vertues shall be rewarded with the rewards of the will of God Is not this lustily done Hath he not plaid the man in them especially in the last Alas what pitie was it that he died but a Bishop and was not first rewarded with the triple crown of Rome The first indeed as I said of these is not much to be blamed saue that the one may be confounded with the other The second is the lesse to be condemned because 1. Cor. 13. 13. he aimeth at the words of the Apostle Now abideth faith hope and charitie Yet when he saith that these three make perfect the will of God and yet before had put perfection in charitie he seemeth to confound and contradict himselfe making perfection to consist in all or to require all and yet before hauing ascribed it to one and namely to charitie The third is ridiculous and a meere dotage albeit taken from some of the ancient Fathers that too much doted vpon the excellencie of single life aboue mariage For Ierome too farre gone that way interpreteth those degrees of good fruit vpoÌ„ the good ground Mat. 13. 23. as Haymo doth these three adiuncts of the will of God For he expoundeth an hundred fold of virginitie sixtis fold of widowhood thirtie fold of maried persons Some other Eccles hist lib. 6. cap. 7. Mat. 19. 12. of the Fathers also did too too much magnifie a single life yea and as Eusebius testifieth Origen though in other things too much allegoricall interpreting the words of our Sauiour literally There be Eunuches which haue made themselues Eunuches for the kingdome of heauen
Origen I say vpon the said words literally interpreted did geld himselfe Why do not all Popish Priests and other Votaries in these dayes the like But it was not thus from the beginning For God at the first creation of man said It is Gen. 2. 18. Heb. â—3 4. Against Dureus 1. Cor. 7. not good for man to be alone And the Apostle saith Mariage is honorable among all men Vpon which words D. Whitaker noteth that he neuer so said of a single life All the commendations of a single life by the Apostle are onely in respect of some outward inconneniences by mariage and secondly for that present time of the distresse of the Church and for the like For he saith This I say that this ver 26. is good for the present distresse or necessitie and by good he meaneth not morally good but onely outwardly good If he had meant it morally he would not haue said If thou marry thou hast not sinned and if a virgin marry she hath not ver 28. sinned But I will not any longer insist vpon this matter whereinto I haue fallen but obiter and by occasion of the former words of Haymo for a short confutation of his dotage CHAP. XIIII Of the two first adiuncts of the will of God Good and Well pleasing TO returne now to the Apostles three adiuncts of the How the third adiuncts of the will of God are here to be taken will of God hauing before shewed how this will of God is here to be taken namely for his reuealed will in the new Testament let vs now consider how the said three adiuncts are here likewise to be taken For my part therefore I cannot but thinke them to be spoken partly by opposition in some sort to the will of God before in the time of the Law partly by comparison therewith and preferment aboue it By opposition as he doth elsewhere call the ministerie 2. Cor. 3. 6. c. of the new Testament the ministerie of the Spirit but of the Law the ministerie of the letter saying further that the letter killeth but the spirt giueth life yea further calling the old Testament the ministerie of condemnation but the new Testament the ministration of righteousnesse Yea moreouer saying that the one is done away but that the other remaineth concluding that therefore that is in the former respects the ministration of the new Testament and of the Gospel is glorious but that the ministration of the old Testament and of the Law was in some sort without glorie By comparison also of the will of God in the new Testament with his will in the old I take these three adiuncts to be vnderstood namely good to signifie better acceptable or well pleasing to signifie more acceptable or more pleasing perfect to signifie more perfect These things shal be more euident by handling these adiuncts particularly To come therefore to the particulars by good here I do What is meant by good not vnderstand all goodnesse generally but chiefly Gods grace and kindnesse as the word good is often elsewhere taken The Prophet saying that God is good to Israel meaneth Psal 73. 1. Psal 106. 1. 107. 1. that God was gracious or kind to Israel So is it taken when it is said O giue thanks vnto the Lord for he is good c. And againe Praise ye the Lord for the Lord is Lam. 3. 25. good And againe The Lord is good vnto them that wait for him And who knoweth not that in this time of the Gospell the Lord hath shewed himselfe better that is more kind and gracious then in former times he had done in remouing the law of ceremonies for the manifold and chargeable sacrifices for the abstinence from many kinds of meates for the manifold washings in diuers respects Exod. 23. 17. 3â— 24 Act. 15. 10. for the great and tedious iourneys in respect of all which the Apostle calleth all the said Law by the name of a yoke which neither their fathers nor they were able to beare Doubtlesse Mat. 11. 30. 1. Ioh. 5. 3. in this respect as well as in other Christ comparatiuely calleth his yoke easie and his burden light And Iohn saith that Gods commandements are not grieuous Who knoweth not also the Lord to haue shewed himselfe more gracious now then in the time of the Law by performing all things before promised and signified by types Col. 2. 17. Heb. 10. 1. and figures which were onely shadowes of things to come How great likewise is Gods goodnesse now aboue that it was in old time euen to the Israelites in speaking vnto vs by his Sonne immediatly in his owne nature once for all and doing such things by his said Sonne and by his Hâ—b 1. 1. Apostles furnished with power from his Sonne for the doing of them as neuer had bin done before and whereunto all the wonders that he did in the land of Egypt and all the great victories that afterward he gaue vnto his people are not to be compared In respect of the said doctrine deliuered by his Sonne and of the said works he said to his Disciples Blessed are your eyes which see the things that Mat 13. 17. Luk. 10. 24. yee see and your eares for they heare for verily I say vnto you that many Prophets and righteous men haue desired to see those things that ye see and haue not seene them and to heare those things which ye heare and haue not heard them This Isay 44. 8. 2 Cor. 6. 2. time of the Gospell is that acceptable time and day of saluation wherein the Lord hath succoured vs in Christ Iesus This time of the Gospell is that fulnesse of time wherein the Lord in his loue vnto the world sent forth his Sonne his onely Ioh. 3. 16. Rom. 8. 32. Mat. 3. 17. Heb 1. 2. Col. 1. 15. 17. begotten Sonne the Sonne of his loue in whom he is well pleased the heire of all things by whom he made the worlds the brightnesse of his glorie and vpholding all things by the power of his word and much more excellent then the Angels This time I say againe is the fulnesse of time wherein the Lord Gal. 4. 4. hath sent forth his Sonne made of a woman made vnder the Law to redeeme them that were vnder the Law that they might receiue the adoption of sons This time of the Gospell is that time wherein Christ Iesus being equall to God for the working of our said redemption humbled himselfe and tooke our nature vpon him and therein became obedient Phil. 2. 8. Gal. 3. 13. vnto death euen the death of the crosse and so became a curse for vs to discharge vs from the curse of the law and to make vs euerlastingly blessed and vpon that crosse he blotted Col. 2. 14. out the hand-writing that was against vs and contrary vnto vs and tooke it out of the way nailing it to his crosse
other refuge whereto to flie Is there any other name among men Act. 4. 12. whereby we may be saued then by the name of Christ Or is there any other Sauiour in heauen or in earth by whom to be saued Christ Iesus being shaken off and forsaken Moreouer the Gospell is so excellent so glorious that now and here in this world this is one end as before I in Chap. 1. said of the ministerie thereof by men that vnto principalities and powers in the heauâ—nly places that is vnto the Ephes 3. 10. Angels of heauen might be made knowne by the Church the manifold wisedome of God For which cause the Angels as it were stretching out their necks do desire to behold that 1. Pet. 1. 12. is more and more to vnderstand the things that are now preached in the Gospell as sometime the two Cherubims Exo. 25. 18. c. and 37. 7. c. made of gold were set with their faces one towards another looking both to the Mâ—rcie seate as it were listening what the Lord from thence should speake vnto his people Is it a small matter that the Angels must know and desire to know O the wretchednesse then of men that care not for the knowledge thereof The Angels also are said to reioyce at the least beginning Luk. 15. 7. of this saluation euen in the first conuersion of any sinner How also did a multitude of them reioyce at the birth of Christ for the working of this saluation and who Luk. 2. 13. is both the author and the matter and the end of the Gospell Let all these things be seriously considered and no man is so blind but he will see no man so wilfull but he will acknowledge the will of God now reuealed in the Gospell since the comming of Christ to be better then his wil before deliuered in the Law and the time thereof better then the time of the old Testament If any be so blind that he doth not see it and so wilfull that he will not acknowledge it oh wo wo vnto him I would not be in his coate in his condition for a thousand thousand worlds Thus much of the first adiunct in this place of the wil of God viz. that it is called good The second adiunct thereof is acceptable or well pleasing The second adiunct of the wil of God Acceptable or well pleasing Ephes 5. 10. For it is the same word as I noted before that is vsed for the third adiunct of our sacrifice The same word both for the verb and also for this adiunct of the will of God is vsed elsewhere prouing what is acceptable or well pleasing vnto the Lord. This adiunct is a consequent of the former good as before it was of holy For whatsoeuer is holy or good especially so good as before we haue heard this wil of God to be cannot but be also acceptable and wel pleasing to God because God himselfe is good and the author of all goodnesse and kindnesse in other and it was his good pleasure that this his will and new Testament should be so good as it is Therefore he saith not There Ier. 31. 31. Heb. 8. 8. shall be a new couenant but I will make a new couenant with the house of Iudah c. And this the Apostle applieth to the time of the Gospell and to the new Testament before spoken of If therefore this new Testament be Gods owne work it cannot but be acceptable and well pleasing vnto him That this is here taken by opposition and comparison as well as the former it is manifest because the former will of God and the old Testament especially touching the sacrifices and other rites and ceremonies of the Law had all relation to the new Testament and Gospell and to the will of God therein contained without which relation the obseruation of them was neuer acceptable or well pleasing vnto God yea it was reiected by him as iâ— he had not required it yea it was hatefull vnto him euen Isay 1. 11. 12. 13 14. Isay 66. 3. an abomination and as a thing that troubled him Yea he that killed an oxe for sacrifice was as he that slue or murdered a man he that sacrificed a lambe as he that cut off a dogs necke he that offered an oblation as if he offered swines flesh c. By another Prophet also he saith that their burnt Ier. 6. 20 offerings were not acceptable vnto him neither their sacrifices sweet Doth he not also say the very like by the Prophet Amos Yea likewise by Micah Some perhaps will obiect Amos. 5 21. Mica 6. 7. that all that was because with such sacrifices they did not ioyne obedience vnto the morall Law True but whence was this but because they looked not to Christ in the new Testament without faith in whom there is no Heb. 11. 6. pleasing of God and because the law of God morall was not written in their hearts according to the promise for Ier. 21. 33. 2. Cor. 3. 3. Heb. 8. 10. the time of the Gospell and new couenant of God as also according to the commendation of the new couenant by the Apostle Touching the comparatiue taking of this adiunct that now the will of God or the new Testament and Gospell declaring that will of God is more acceptable and pleasing it is euident because Christ Iesus before onely promised is now come into the world and hath by the Father himselfe bin visibly sealed as himselfe speaketh by Ioh. 6. 27. the holy Ghost descending vpon him in the forme of a Doue and as publikly and audibly proclaimed to be his Sonne Mat. 3. 16. 17. in whom he is well pleased And according hereunto God is oftener and more plainly called the Father of our Lord Iesus Christ and by him our Father in the new Testament then euer before in the old Testament What doth this intimate but that God hath more abundantly powred out his Fatherly loue in these dayes and is better pleased with vs as with his adopted children then euer before And did the Lord euer shew himselfe so well pleased in the time of the old Testament and vnder the Law as he hath done in the time of the new Testament and since the preaching of the Gospell Did he euer so grace any Ministers of the old Testament yea the best Prophets as he did the Apostles by sending downe the holy Ghost in the visible similitude of clouen tongues like as of fire sitting Act. 2. 3. c. vpon euery one of them whereby they that before could speake but one tongue did presently speake all languages yea so also that at the same time by one dayes preaching ver 41. there were conuerted to the faith and added to the Church about three thousand soules which did abundantly testifie their said effectuall conuersion by making all things common and selling their possessions and parting them to all men as
a quarter of a mile from them be the weather neuer so faire the way neuer so plaine let them take heed of that baldnesse and girding of sackcloth that the Isay 3. 24. Lord by his Prophet threatneth to such Touching other that obiect long preaching and the Ministers standing aboue his houre to keepe them from the word some of them care not how long in the very night they sit at a profane Play or at other vaine exercises as cards dice tables and the like and some swilâ—ing and drinking at Tauernes Innes Ale-houses c. till tâ—ey cannot see the way home not go when they are in the way oh how may they feare that it shall be easier for Sodome and Gomorrha in the Mat. 10. 15. day of iudgement then for them Let them consider to whom and in what earnest manner our Sauiour threatneth this iudgement and they shall perceiue that it belongeth much more vnto theÌ„ to such other contemners of this good well pleasing and perfect will of God as wherewith these times do euery where abound The same may be said of all whom worldly businesse buying or selling or walking to see their come their kine their sheepe and lambes on the Lords dayes when they might be partaker of the preaching of this will of God Neither are they to be excused that spend the time in priuate reading of the word when they might heare it publikly preached Oh that all these would remember that to the Hebrewes before mentioned How shall we escape if we neglect so great saluation And oh that I could speake that word in season to any of them that might be vnto them as apples of gold with pictures Pro. 25. 11. of siluer Thus much for reprehension The second vse is for instruction How therefore should Instruction this excellencie of the new Testament and of the Gospell since the comming of Christ inflame the hearts of men with the loue thereof yea how should it make them sicke of loue vnto it Oh such sicknesse is no whit dangerous it is not of death or vnto death but of life and vnto life yea vnto euerlasting life I haue heard some wish for an Ague euery Spring as thinking that an Ague in the Spring is physicke for a King But alas where shall we finde any so sicke of loue to the word as that he may crie out with the Prophet Oh how loue I thy law Many are sick of sinne Psal 119 97. and feele it not many of surfetting and drunkennesse and will not be cured many of vanities and all kind of pleasures many and very many euen of professors are sicke of the loue of the world and of the things that are in the world 1. Ioh. â— 15. which therefore haue not the loue of God in them But not one of twentie not one of an hundred not one of a thousand is sicke of the loue of the word and of this good wel pleasing and perfect will of God On that all that do indeed loue this will of God were sicker then they are to see so few sicke of loue to the said will of God yea so sicke of hatred vnto it that they persecute all them that do most loue it Touching consolation if our Sauiour pronounced Consolation Mat. 13. 16. 17. Luk. 10. 23. 29. the eyes and eares of his Apostles blessed because they saw and heard those things that many Prophets and righteous men and Kings desired to see and heare and could not how blessed are we how may we reioyce and in the ioy of our hearts blesse God that see and heare those things that we see and heare For the Apostles themselues had not then seen and heard the things that are now to be seene and heard Christ had not then done so many miracles as afterward he did Neither had he spoken so many things as afterward euen to the Apostles themselues both before and also after his resurrection Yea before his resurrection he had not spoken so many things that afterward he spake Ioh. 6. 12. because then they were not of capacitie to beare them Neither also had Christ then suffered his bitterest passion the which made him thrice most earnestly to pray to be deliuered from it if it had bin possible and if so it had pleased Mat. 26. 39. c. his Father the agonie whereof made his sweate like drops of blood trickling downe to the ground the extremitie Luk. 22. 44. whereof forced him most bitterly to crie out My God my God why hast thou forsaken me Christ had not then risen Mat. 27. 46. againe nor ascended into heauen nor therefore led captiuitie captiue nor giuen such gifts vnto men as after his ascension he did Neither had the said Disciples seene so great a conuersion of three thousand soules in one day as afterward they did Neither had the Gospell bin then or long time after preached to the Gentiles as afterward it was Yea long after Christs resurrection Peter himselfe that had done so strange miracles was so ignorant of the abrogation of the law touching the difference of meates in the time of the law and of the calling of the Gentiles that in a trance seeing by vision a vessell full of all maner of liuing creatures cleane and vncleane and being bidden to Act. 10. 10. c. rise kill and eate with great detestation he refused so to do though he were very hungrie When also vnderstanding the meaning of the vision according thereunto he had preached to Coruelius and other Gentiles with him how did the other Apostles and the rest of the Church at Ierusalem bewray their ignorance also of the calling of the Gentiles by their offence at Peters preaching vnto them vntill Peter had made relation by what warrant and authoritie and with what successe from God he had done all that he did We now here liuing do know all these things yea we hauing bin Gentiles as well as any other without Christ aliens from the common wealth of Israel strangers Ephes 2. 12. 13. from the couenants of promise c. do now through the grace of God partake with other Gentiles in their calling and hauing bin farre off are made nigh by the blood of Christ Yea we haue all the will of God written by the Apostles long after the former words of our Sauiour to the Apostles whereunto as we haue heard nothing is to be added or euer shall or may be added How are we therefore to leape for ioy and to reioyce with ioy vnspeakable and glorious 1. Pet. 1. 8. The Psalmist often prophetically bade the Gentiles in the promise hereof to reioyce Shall not we then much more reioyce that enioy this promise Yea let vs testifie our said ioy and thankfulnesse for the matter of it by making further vse of instruction Let vs attend yea the more abundantly as the Apostle saith attend yea he saith Heb. 2. 1. that we ought
their right Gal. 3. 1. minds not bewitched nor as it were distracted by false Apostles esteemed Paul as an Angell of God yea as Christ cap. 4. 14. Iesus so that they would haue plucked out their eyes if it had bin possible and haue giuen them to Paul Alas how many in these dayes would if they could scratch out their Ministers eyes Certainly as Paul saith of the Corinthians 2. Cor. 12. 15. that the more abundantly he loued them the lesse he was beloued of them so may many good and carefull Ministers say in these dayes of some of the people whom they haue taught and for whom and their 's they haue prayed and haue bin heard in the things they haue prayed for in their behalfe especially if they shall either publikly reproue any thing whereof their consciences doe accuse them though the Ministers neuer in such reprehensions neuer meant them or at the least any thing roundly speake of any thing but priuatly And such base estimation of Ministers hauing once possest the minds of men it will hardly be cast out by Christs disciples if they were here without Mark 9. 29. prayer and fasting Neither is this the fault of profane and ignorant men but of men of great knowledge and profession yea also of no small fashion otherwise and therefore indeed towards Ministers the more bitter and impatient But because such loue and high estimation of Ministers How the loue of men towards their Miinsters as also their inward reuerence of them may be discerned as the Apostle commendeth to the Thessalonians are things inward how may they be discerned by others that cannot see into the inner parts of a man To omit that outward reuerence and respect that is common to other persons of any eminencie in the world as the which may be gathered by some thing before spoken of the cariage of other toward otâ—er Ministers and the which is ordinarily vsed I will onely commend three things whereby the due loue and estimation of Ministers may be discerned first diligent hearing of them secondly sufficient maintenance thirdly true obedience Touching diligent hearing Dilligent Ministers diligent to be heard first of all let vs remember that they are so to be heard though they do not liue according to their teaching and doctrine but cleane contrary thereunto For so our Sauiour commanded concerning the Scribes and Pharisees Mat 23. 2. 3. For the life of such shall onely increase the condemnation of such Ministers themselues it shall not any whit preiudice the attentiue and reuerent hearer neither may it be pleaded as an excuse for not hearing of such Ministers Where there is a commandement for doing any thing there is a promise of blessing to them that do the thing commanded And hath not the Lord blessed the ministerie of some that haue bin wicked Verily he hath as appeareth by that that is written of such as shall be able to pleade in the last day they had prophesied and cast out diuels Mat. 7. 22. 23. and done many wonderfull works in the name of Christ who notwithstanding shall be reiected as workers of iniquitie Gods blessing is not tyed to the persons of any but attendeth vpon his owne ordinance carefully respected The word of God in the mouth of a man hath first come Iob. 22. 22. out of the mouth of God himselfe and therefore it shall Isay 55. 11. not returne to the Lord in vaine but it shall accomplish that which he pleaseth c. and be a sauour either of death vnto 2. Cor. 2. 15. 16. death or of life vnto life in both a sweet sauour of Christ God his iustice is as precious vnto him as his mercie Our Sauiour also saith He that hath an eare to heare let him heare what the Spirit saith not what man saith vnto the Churches Reu 2. 7. 11. 17. Do not also the excellencie of the word and our necessitie require the hearing thereof by whom soeuer preached But for all that some perhaps may aske more particularly Our owne Ministers especially to be heard on the Lords dayes what Ministers are to be heard I answer that on the weeke dayes let men heare any soundly preaching wheresoeuer they can as their callings strength of bodie and affaires will giue them leaue for the better increase of knowledge confirmation of iudgement strengthening Phil. 1. 9. 1. Thes 4. 1. â— Pet 1. 5. and 3. 18. Heb. 10. 24. of faith prouoking of loue growing in all grace For we must abound more and more in all these things But on the Lords daies we must heare our owne Ministers soundly preaching and especially gracing their doctrine with a life agreeable as also the next so preaching whose ministerie we may be partaker of without preiudice to our owne But what if we may heare some other of better gifts then either our owne or the next dwellers by whom we may be more edified We are not so much to respect the gifts of men as Gods ordinance both in setting able Ministers ouer vs and also in commanding rest on his day For we are as well bound to heare our owne Ministers preaching soundly as they are bound to preach to vs. They may as well leaue vs as we them And we are more bound to rest on the Lords day without very great necessitie to the contrary then we are bound to labour on the six dayes The commandement for sanctifying the Lords day and resting thereon as a meanes of sanctifying the same is absolute but the words six dayes shalt thou labour c. are but the libertie so to do without any absolute necessitie As the like Of euery tree in the garden thou mayst Gen. 2. 16. freely eate viz. except of the tree of knowledge of good and euill c. The like is to be said of that touching the finding of a birds neast with yong ones Thou shalt in any wise let Deut. 22. 7. the dam go and take the yong to thee Neither was Adam bound to eate of euery tree except the excepted nor a man so bound to take the yong birds as that he should sinne if he tooke them not So are the words to be vnderstood for working on the six dayes Otherwise it were not lawfull to heare the word on any of these dayes neither especially to keepe any one of those dayes wholy holy vpon any occasion By the same reason also that some may leaue their owne preaching Minister and other neare both whose labour they may enioy other may do the like and so there shall be none left to whom such Ministers may speake Not so For we leaue our wiues children and seruants and diuers other too that cannot go abroad Yea but by the former reason they may go as well as your selues Againe that is spoken more like to them that loue good cheare at other mens tables But will ye that thus pleade like it well if your children or