meeke dealing makes the more refractarie and what issues from loue they impute to our feare Another sort of contrary disposition rough handling rather exasperates Some saith our English Seneca are as thornes handle them roughly they pierce you some as nettles rough handling is best for your safetie Secondly the holiest haue sometimes their extrauagancies g 2. Thes 3.6 Brethren walke inordinately In such case God himselfe h Job 13.26 writes bitter things against them and we know how peremptorie i 2. Thes 3.12 14. Pauls proceedings are Thirdly there are parts of our office which the meekest temper best beseemes suppose instruction and exhortation Reproofes of open sinnes PAVL will haue so carried that k 1. Tim. 5.20 others also may feare The wisedome of a minister stands much in this to know with what temper to carrie himself towards different persons in different parts of his ministerie Obser That ye abound more The matter of the exhortation to abound In Grace we may not rest contented with competencie but must labour for abundance l Ephe. 3.19 to be filled with all fulnes of God m Phil. 1.11 Filled with the fruits of righteousnes n Col. 1.19 with the knowledge of Gods will c. In things earthly o Heb. 13.5 contentment is required with what is present In Grace a holy couetousnesse and vnsatiablenesse of desiring is warranted vnto vs. Reasons First it s the plentie of Grace that makes vs not p 2. Pet. 1.8 idle and vnfruitfull in the knowledge of God Secondly and according to our measures of Grace so shall be our measures of Glorie Vse There is in many an affectation of mediocritie in nothing thought vertuous saue in gracious endowments In things of this life they are vnsatiable as the graue in Grace euery little neuer so little a meere nothing is thought sufficient men you may well thinke that neuer q 1. Pet. 2.3 tasted how sweet the Lord is secondly nor haue had experience of temptations A day may come when they shall say Blessed is the man that hath his storehouse full of these things and all will be found little enough and too little to quench the fierie darts of the deuill This abundance and riches of Grace let vs couetously seeke for meanes furthering to attainement First in greatest measures carrie louely conceit God r Iam. 4.6 resisteth the proud addes Grace to the humble Secondly vse gifts to the glory of the bestower and good of brethren Å¿ Mat. 25.29 to him that hath and vseth shall be giuen and he shall haue abundance Thirdly diligently attend to meanes sanctified Word Prayer Sacraments Obedience More It should seeme they had a comparatiue abundance yet not so ouerflowing but there might be added to their plentie In greatest fulnesse there are defects and none so perfit in Grace but must striue to more PAVL counted not himselfe t Phil. 3.13 to haue attained thought it his perfection to acknowledge imperfection and to striue towards the marke There is in this life quaedam vt it a dixerim imperfecta perfectio BERNARD But 〈◊〉 imperfecta * August cont 2. epist Pelag. lib. 3. cap. 7. Sicut possimus dicere perfectum esse viâ—â—â—em cuius bene promonetur accessio quamnis non perficiatur intentio nisi fuerit facta preuentio Vse What euer Perfectists dreame let vs as many as are perfect walke by this rule and thus thinke * Bernard de sanct Andrea ser 1. Ascendendo non volando attingitur summit as scalae Proficiencie is comfortable and a pledge that the Lord will perfect what hee hath begun Auaileable furtherances of care to proceede are First Learn u Philip. 3. to forget that which is behind think not so much of what thou hast attained as what remaines to bee atchieued It is safest in this case to consider our wants how farre we come short of what we should be Secondly prudently choose to compare thy selfe with superiours rather then with vnderlings in Grace we vsually thinke highly of our selues because wee see many in many things come short of our measures therefore seeming to our selues halfe Angels because wee are not as some others halfe deuils Our knowledge is thought superabundant because more then that of forefathers c. Whereas first our meanes are more secondly our standing longer and we may well presume God x Luk. 12.48 lookes for more where he commits more rather set before vs the most eminent among Saints as Gods Spirit directs vs. In faith y Rom. 4.12 Abraham In patience z Iam. 5.11 IOB mirrors in these vertues are made our paternes no example oftner propounded then that transcendent of our Sauiour Yee haue receiued how and know the Commaundements Reasons pressing the exhortation first they were not ignorant of the duetie hauing had the charge so often pressed by the Apostle and secondly that in greatest manner as in the name and from the authority of the Lord Iesus thirdly were also informed how and in what sort to demeane themselues that they might please God therefore neglects could not but be hainous and mortall in them In points of duety sufficiently made knowne vnto vs should be our especiall care of obedience Ioh. 13.17 First because omissions are in that case most hainous To him a Iam. 4 17. that knowes to doe well and doth it not to him it is sinne So to him also that omits of ignorance but specially b Ioh. 9 41. to him that knowes Secondly the punishment more grieuous Impenitent negligents whether of ignorance or knowledge are damned Yet mitiùs ardebunt c Luk. 12.47 48 that of ignorance neglect duetie then those that sinne of knowledge Vse Our care must be the greater to ioyne d 2. Pet 1.5 to faith vertue to knowledge holy practice The dayes foretold by Esay are come on vs through Gods great mercie the e Isai 11.9 earth is filled with the knowledge of the Lord would God our obedience were in any proportion answerable But the complaint is too iust our science more our conscience lesse then that of blinder forefathers more is our vnderstanding greater by farre was their deuotion To excite to this care let it be meditated First that no knowledge is comfortable seuered from obedience f 1. Ioh. 2.4 He knowes not God that keepes not his Commandements Secondly the issue of vnfruitfull knowledge is g Rom. 1.21 grosser ignorance and infatuation Thirdly of all sins burthensome none more then those of knowledge when God is once pleased to arraigne the conscience There is left h Ioh. 15.22 no cloke for such sins Ignorants yet can say as fooles Non putaram they knew not that they did euill these haue nothing to calme conscience no not in forest accusations Fourthly the promise of sound knowledge is made i Ioh. 7.17 to holy practice knowledge and practice are in such a league that they
laboured for and enquired after so that neyther large reuenue nor pleasant situation nor any thing should so much bee reioyced in as this qualitie of the people Enquities are vsuall and carefully made what is the value how situate for Ayre and other conueniences They are blessings of God not to bee despised enquiries not to bee condemned but this more to be attended what is the condition of the people what attention and regard shew they in hearing to that message we bring them from the Lord of Hosts The lot befals that Minister in a faire place he hath a goodly Heritage to whom God giues a people reuerently demeaned toward and the Word in his Ministerie Their commended behauiour followes they receiued the Word as the Word of God that is First with perswasion that the Word was GODS Secondly accordingly fitting their behauiour so as was seemely for the Word of God Obser A man desiring to profit by the Ministerie must settle himselfe in this perswasion that the Doctrines deliuered from the Scriptures haue God for their Authour With such minde came Cornelius and his Company to heare what e Act. 10.33 44 the Lord should command them by PETER accordingly they demeane themselues in all reuerence and feare and reape the fruit of such reuerent attention While PETER yet spake the Holy Ghost fell on all those that heard him This f 2. Pet. 1.20 21. know first said Peter and hold for a ground in your attention to the Writings of Prophets whether priuately meditated or publikely interpreted That no Prophecie came of any priuate motion but holy men of God spake as they were inspired by the Holy Ghost This to say truth is the key to all profitable hearing First binding the eare to attention Secondly the minde to faith Thirdly the heart to reuerence Fourthly the will and conscience to obedience When the Lyon roares all the Beasts of the Forrests tremble when GOD is knowne to speake what Atheist dares but yeeld attention Who stops not curious Quaeres of his incredulous minde that knowes It is the God of Truth whose Word hee heares what heart so obstinate that trembleth not in such perswasion Euen dissembling Israelites on that ground resolue g Deut. 5.27 Exod. 19.8 All that the Lord commands vs we will doe Vse In this perswasion let vs build our selues as many as desire to profit by hearing and to feele the sauing efficacie of the Word in our Soules To this end consider wee First The maiestie of the Scripture that hauing so little helpe from humane eloquence carryed for the most part in plainest and lowest stile yet preuayles to draw the minde h 2. Cor. 10.5 to subiect the very thoughts and Conscience to obedience and reuerence Secondly The searching power of this Word of God diuing i Heb. 4.12 into the bowels of the Soule and Conscience Thirdly The great malice of Satan against it shewed in all times by stirring vp Heretikes to adulterate Tyrants had it beene possible to destroy it Fourthly The wonderfull efficacy shewed in altering the disposition of mans heart so farre that howsoeuer it is as contrary to the corrupt nature of man as light is to darknesse yet where it preuayles things dearest to nature are not esteemed halfe so precious as the Word of GOD. Obser To this perswasion of the diuine Authour is their behauiour in receiuing fitted set out in Antithesis they receiued it not as the word of man but as the Word of God A precedent worthie our imitation instructing vs to a meete manner of receiuing the Word of God As Peter prescribes to Ministers k 1. Pet. 4.11 to speake as the words of God so suppose the Prescript for hearing from this patterne to heare it as the Word of God ought to be heard euer putting difference twixt it and the word of man the specialties thus conceiue First with the best and chieftie of our reuerence and attention The Prophet Isay prescribing it expresseth such a degree of reuerence as can scarcely without Idolatrie be allowed to the word of a man he would haue vs euen l Isai 66.2 tremble at the words of God the very sound of it should be as the noyse of Thunder at which we naturally tremble and quake Reasons we haue many pressing such a measure of reuerent attention First the Wisedome Power and Maiestie of the Authour shewing it selfe so wonderfull in euery line almost of the Scripture that it breedes admiration in the attentiue and considerate Reader so hath euery word his weight euery sentence replenished with diuine Wisedome that it is all m 2. Tim. 3.16 profitable to instruct comfort exhort correct Secondly to which adde meditation of the Maiestie and Power of the Authour how able he is to auenge himselfe on the least vnreuerence Thirdly of the high mysteries it contaynes so plainly deliuered with such varietie as may sway the eare of the most curious Sciolus to reuerent attention Fourthly weigh also how neerely the knowledge and obedience of it and euery parcell in it concernes vs insomuch that thereon depends the saluation of our soules so many causes commanding the best of our attention and reuerence we must acknowledge Vse Three dangerous diseases of the eare are here discouered First Deafnesse complayned of by the Prophet anciently n Psal 58.4 5. as the deafe Adder so stop they their eares refusing to heare the voyce of the Charmer charme hee neuer so wisely noted also by Salomon in his time and threatned with a iudgement to be trembled at which is growne to such height that it becomes matter of reproch to be a common frequenter of Sermons To open this deafe care First let that of Salomon bee remembred o Pro. 28.9 Whoso turneth his eare from hearing the Law euen his prayer shall be abominable that whereas in their prayers they seeme to place their sole contentment and confidence in case of contempt towards hearing their other deuotions become abominable Secondly if this moue not let that terrour of the Lord preuaile a day will come when anguish of soule shall force these miscreants to importune the Lord with their importunate outcryes for audience and mercie Lord heare Lord Lord open vnto vs. But heare what GODS wisedome protesteth When they crie p Pro. 1.24 26 28. he will not heare but will laugh at their destruction and mocke when their feare commeth Secondly drowzinesse and dulnesse of hearing complayned of by the Apostle when they heare and heare not hearing without attention and regard tendring their presence in the Congregation to fill vp the number but with such Oscitaurie and gaping drowzinesse that they regard not what is spoken vnto them That if a man should aske them account of their hearing as Dauid did Ahimaaz of his message no better answere should hee receiue q 2. Sam. 18.29 I saw a tumult said AHIMAAZ but I know not what These heard a noyse good words they say All
and shut Heauen not as they please yet so as the Lord ratifieth their regular proceedings in the Court-of Heauen u Ioh. 20.23 Power to remit and retaine sinnes So that the Conscience vsually receiues not the assurance of Pardon but by their testimonie and declaration Thirdly Their Gifts ordinarily aboue the common rate as Knowledge Experience Comfort what not The x Psal 25.14 secret of the Lord is with them that feare him Yet a greater insight into the secrets of Gods Kingdome is giuen to Ministers Their lips the y Mal. 2.7 Treasure-house of Knowledge and Vnderstanding Fourthly What should I speake how the Lord by them as Instruments conueyeth to his children all grace that accompanies Saluation In such sort that what the people receiue not by this Hand as it were of God cause enough they haue to suspect that it is not such as accompanieth Saluation z 1. Cor. 3.5 By Ministers he workes Faith by them he conuerts sanctifieth comforteth a 1. Tim. 4.16 saueth Hence haue their persons beene euer venerable in the eyes of the Saints CORNELIVS b Act. 10.25 giues PETER more then sociall reuerence Galatians receiue PAVL as an Angell from Heauen IOASH an Idolater salutes ELISHA c 2. King 13.14 His father the Horsemen and Chariots of Israel Of Alexander the Great Monarch and Conqueror of the World Antiquit. lib. 11. cap. 8. writes Iosephus that he was so moued with the presence of Iaddus the High Priest that hee dis-mounts himselfe to doe him reuerence and in fauour of him spares the sacking of Ierusalem Thus hath God done to make them reuerend thus haue Saints and Pagans done to testifie their reuerence Vse These then are cursed times and they are cursed hearts of men to whom I dare say for the generalitie no mens Persons or Calling are more despicable then they are of Ministers A horrible Confusion it was fore-told by Isay to come vpon Israel d Isai 3.5 Children should presume against the Ancient and the vile against the Honourable no lesse that in HOSHEA The people were as they e Hosh 4.4 that rebuked the Priest This Confusion is come vpon this generation and I dare say is fore-runner of a heauie Vengeance No man almost so vile but thinkes himselfe a better to the ablest Minister yea the name it selfe wee haue cast as a terme of Repâ—och and Contempt vpon our faces Reasons some may not be denyed to sticke in Ministers First In many their slender or no gifts to discharge so high a Calling Bernard de Conuers ad Cler. cap. 29. Curritur passim ad Sacros ordines reuerenda ipsis quoque Spiritibus Angelicis Ministeria apprehenduntur sine reuerentiâ sine consideratione As in Ieroboams dayes Who would fill his hand might consecrate himselfe though hee were of the lowest of the people Woe to the hands that admit them and thereby cast contempt vpon the reuerend Calling Secondly Another the lewd life of many in place of Ministers whereby they lose all Authoritie in their peoples Conscience though gifts be otherwise neuer so reuerend The Lord in his iust Iudgement f Mal. 2.3 9. casts Dung in such mens faces and makes their persons as vnsauourie Salt to be troden vnder foot of men Through their occasion the whole Calling is exposed to contempt There are others in the people first That they see not the necessitie of their Ministerie nor therefore know to prize the worth thereof specially their no experience of the comfort and power of it Secondly It were strange the plentie of the Blessing should make it contemptible but true it is in all experience familiaritie euen with such fauours of God breeds contempt The Word of God g 1. Sam. 3.1 was precious while it was geason Now wee haue euery day Manna though it be Bread from Heauen and Food meet for Angels wee grow to loath it and with the Word the Messengers that bring it Now God be mercifull to the sinnes of this Land and pray all for mercie at Gods hand for this besides all our other sinnes The contempt and vile esteeme of the Calling and Persons of Ministers with it is entwyned the contempt of the Word of God yea of Christ himselfe And we haue cause to feare lest for it together with our disobedience the Lord send h Amos 8.11 a Famine of hearing the Word of God The second dutie inioyned in respect of Ministers is Loue. Where is first to be considered the measure of it it must be Loue in abundance in an ouer-flowing measure an ouer-ouerplus of Loue for our Worke sake The Notes here are two First That there is a lawfull preferring of one before another in the measure of Loue. They call it vsually the order of Louing Paul makes profession His Loue was i 2. Cor. 2.4 more abundant to Corinthians then to sundrie other Churches And left any thinke it might be his infirmitie what hee practised towards them hee here prescribes to be done to Ministers Gods owne Example wee haue herein for ought I know as a patterne to be imitated Hee hates nothing that hee hath made yet is his Loue k Tit. 3.4 to Man aboue many yea l Psal 8.4 aboue all Creatures celebrated Amongst men Israel is singled out with that speciall Encomium GODS m Exod. 19.5 peculiar People the People of his Loue. Accordingly the effects and fruits of Loue towards them abound in the measure If that Example may seeme transcendent that of his Sonne in dayes of his Flesh is beyond exception His owne he n Ioh. 13.1 loued all But there was a Disciple that had the specialtie of his Affection IOHN o 23. the Disciple whom he loued that is more then others In Loue are three things first Well-wishing secondly Pleasure or delight-taking in the partie loued thirdly Beneficence or actuall well-doing In all these may be a preferment giuen to one aboue another Of the first what the people speake to Dauid disswading his going to Battell must be holden of all such like publique persons o 2. Sam. 18.3 they are worth thousands of others their safetie and welfare to be preferred in our well-wishing And for Delight-taking who knowes not but though p Mat. 5.44 enemies must be prayed for yea though enemies vnto God yet must our q Psal 16.3 delight be in the Saints that are vpon Earth and such as excell in Vertue For Beneficence the place is plaine Doe good to all r Gal. 6.10 especially to them of the household of Faith To set downe particular rules of direction according whereto to guide the measures of Loue is not my purpose This once as a generall pertinent to that which followeth let be remembred Persons on whose welfare depends the common good are in all degrees and kinds of Loue to be preferred Vse It affoords answere to that common Exception of worst men against courses of Ministers and
AN EXPOSITION with Notes vpon the first EPISTLE to the Thessalonians By WILLIAM SCLATER D. D. and Minister of the Word of God at Pitmister in Sommerset LONDON Printed by W. Stansby for Iohn Parker and are to be sold at his shop in Pauls Church yard at the signe of the Ball. 1619. TO THE RIGHT HONORABLE THE LORD STANHOPE BARON OF HARINGDON ONE OF his Maiesties most Honorable Priuie Councell c. Mercie and Peace bee multiplyed RIght Honorable and my very good Lord Sensibly hee spake and fittingly to his times who wayling said Nusquam inueni requiem nisi in libro claustro Mentior if my Soule accord him not A window too soone I opened it as Noah to his Doue to see if yet the billowes of the ancient Deluge were calmed if in some eminent Mountayne shee might find a place to settle on And behold all swelling with the surges of Ambition or soyled with the slime of Luxurie and basest Auarice no place safe where shee may pitch her foote Blessed be that God that giues the hand to receiue her backe into the Arke O munde immunde said Saint Austine in his holy indignation How fastens our purest substance on thy pollutions why seekes it rest in that whose composition is of tumults 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that haue begunne by Grace to retire my minde from the tumultuous hurly-burlies it is tossed withall And now with Agur I pray * Pro. 30.8 Lord feede me with foode conuenient for me my Tuguriolum my little Sheepe-cote affoording retired priuacie shall yeeld more tranquillitie then the See of him that would be stiled Monarch of the Catholique Church Right Noble Lord fallor or doth your heart applaud vs that hauing more then suruiewed what euer contentment the Royallest Court could affoord and spent the better dayes in seruice to the State at length makes choice of priuacie as safest harbour for old Age. Whether trow I doe you more pitie men launching into that Euripus or praise God for your owne safe arriuall Thanks be to God that hath safe rendred you to your selfe and taught you to make deuotion the taske of your Age. a Eccl. 12.13 Hoc est omnis Homo To feare God and keepe his Commandements Continue herein I dare promise your conscience more tranquillitie your person more honour then all the Courts of the world can affoord you Still let your soule be enamoured on the beautie of the Lords house Still make your Closet a Temple wherein the praises of God may sound day and night Haec via ad magni Regis Palatium To vrge perseuerance and progresse in sanctitie is the bent of this Scripture thought probably the first of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold fast what you haue receiued Hee is faithfull that hath promised to giue you the Crowne of Life Exiguum est quod restat To faile in the last Act is not so shamefull as discomfortable sith wee know who said * Psal 92.14 Old Age must be more fruitfull If to these intentions my poore paynes may be vsefull to your Lordship and the Church of God I haue what I seeke for other things prouidebit Deus To whose gracious guidance and blessing I humbly betake your Lordship and rest Your Lordships Chaplaine readie to be commanded WILLIAM SCLATER From Pitmister in Sommerset SEPTEMB 29. 1618. To the Reader CHristian Reader a Debter I acknowledge my selfe to the Church by calling moreouer by promise but conditionate so be it I might know what acceptance my first fruits found with the Church of God Such I now heare not without my thankfulnesse to God as farre exceedes expectation or desert The delay of the remainder hath had these causes First that late intelligence Secondly other vnceasing paynes Thirdly the Nausea of some at home whom no Sermon pleaseth longer then it is in hearing nor otherwise then it is extant in their owne broken and sometimes senslesse Notes Fourthly and now that flagellum studiosorum Calculus Renum vexing ad maciem ad stuporem which hath made me welmost a meere Peripateticke in my studies For poore me only it is sinfull to hope or accept abilities so much as may afford an Amanuensis to take my Dictates Scilicet God nayles vs where he first seates vs. Howbeit my succisiue houres if sicknesse or presenter paynes afford any I promise to be wholly imployed that way Meane while if anyes thirst be as that of him in his flight he may perhaps in these Homilies ad populum finde what to thirst may afford if not sweetnesse yet sauour Praying helpe of thy prayers I rest Thine in the LORD WILLIAM SCLATER AN EXPOSITION VPON THE FIRST EPISTLE of PAVL to the THESSALONIANS 1. THESSAL 1.1 PAVL and SILVANVS and TIMOTHEVS vnto the Church of the Thessalonians which is in God the Father and in the Lord Iesus Christ Grace be vnto you and peace from God our Father and the Lord Iesus Christ THe Inscription of the Epistle wherein are first the persons sending Secondly the persons to whom its sent Thirdly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or greeting The persons sending are Paul Siluanus and Timotheus In the Epistles to this Church it is obseruable that the Apostle prefixeth his name without any Title of dignitie or office In others dignifies his person with some Title of respect an Apostle or a Seruant of God or both Interpreters enquire reason of it and thus resolue Some impute it to his modestie and desire to winne his Associates some equalitie of respect some to his prudence and care to auoid scandall that might arise amongst Nouices from shew of arrogancie some to this that perhaps they were not pestered with false apostles as other Churches amongst whom he needed to auow his calling whether one or other is not much materiall to inquire neither occurres any thing of speciall notice except this That it is sometimes lawfull for a Minister to vse those Titles of honour and reuerence wherewith God hath graced him sometimes more conuenient the assuming should be forborne PAVL where he sees the authoritie and fruit of his Ministerie hazarded by denyall of his Titles insists largely in auowing of them as to a 1. Cor. 9.1 Gal. 4. 2. Corinthians and Galatians and where he sees concealement more conuenient to auoid shew of vaine glorie he omits them The like is requisite for vs. There are people so idlely affected with Titles of dignitie that the same Truth hath more or lesse authoritie with them according to difference of persons in these respects that propound it There are men of another straine so vtterly distasting all Titles in a Minister that the mention of them on any occasion is censured of vaine glorie and the doctrine it selfe so much the lesse regarded It is some part of a Ministers prudence in these trifles to see what is most conuenient for the peoples edification Ministers I haue knowne of reuerend parts for learning and conscience whose whole Ministerie hath
Graces they are that all Saints exercise yet as their callings are distinct so are the imployments wherein they vse them The same Diligence Fidelitie Courage all Gods people in their places and callings exercise though the acts wherein they are exercised are as their callings distinct Suppose then thus that in receiuing the Word this people were Imitators of Christ and their Ministers because what Courage Constancie Resolution they shewed in preaching these expressed in entertayning and maintayning the Gospell And this kind of imitation wee may vse in the extraordinary actions of the Saints Abraham at Gods command is n Gen. â—â— 10 readie to sacrifice his sonne In the particular thou mayst not attempt to imitate yet learne from Abrahams example thinke nothing to deare for the Lord that he shall call for Yea in this kinde worst men may bee our patternes o Luke 16.8 9. Children of this World are wise in their generation to prouide against time of necessitie bee thou as wise to prouide for euerlasting Tabernacles by liberall dispensing the vnrighteous Mammon The Deuill said Father Latimer is a diligent Bishop neuer idle in his Diocesse if we learne not of God for shame let vs learne of the Deuill to be watchfull and painfull in our charges Thus then by reuiew of the Text mee thinkes I see the Apostle desiring rather to expresse the Antecedent or moouing cause to this imitation It was their receiuing of the Word After they had receiued the Word they became followers of Christ and his Saints The note thence is this Obser We may neuer expect reformation of the people after Gods Image shining in his Saints till such time as the Word findes admittance with them how can we this being the p Ioh. 17.17 truth whereby they are sanctified The mightie weapons whereby q 2. Cor. 10.4 5. high things and thoughts are captiuated to the obedience of Christ That two-edged r Heb. 4.12 13. Sword that pierceth to the discouerie preuaileth to the killing of our corrupt inclinations That vehiculum Spiritus Å¿ Gal. 3.2 by which all grace is conueyed into the heart Of receiuing or admitting the Word of God there are fiue degrees First when it is so farre giuen way vnto that men are content to giue it the hearing t Mat. 13.19 though without care or regard to be acquainted with the Mysteries it reueales Accordingly wee see it vanish as a confused sound into the ayre so that though there be u Isai 28.10 line vpon line precept vpon precept here a little and there a little yet neuer descends it so low as the x Mat. 13.20 vnderstanding to worke so much as speculatiue knowledge of that it teacheth Secondly when from the eare it passeth to the vnderstanding and the minde conceiues the sense which that sound presents vnto it Thirdly when the mind is so farre preuayled withall that it assents to the truth of what it vnderstands Fourthly when the affections embrace it as delightfull and pleasing Fiftly when the heart and conscience giue way to the prescripts thereof and suffer it to sway them to obedience receiuing it into y Luc. 8.15 an honest and good heart and bringing forth fruit with patience In these steps of receiuing and admitting the Word degrees may be distinguished these generals only I commend to bee meditated as amongst Hearers wee shall easily see them exemplified subordinate they are all each to other Subiection of Conscience requiring the wils persecution of the conceiued goodnesse of the Word Persecution Faith of the truth and goodnesse Faith Knowledge Knowledge attentiue Audience By these steps is wrought that reformation of Gods people after his Image shining in his Saints Vse My hearts desire and Prayer to God for his people is on this occasion that hee would z Acts 16 14. Col. 3.16 open their hearts to attend to what God Word speakes and so to attend that it may dwell plenteously in them ruling in their hearts as the Centurion in his house then might we expect Righteousnesse to flourish out of the Earth and abundance of Peace so long as the Sunne and Moone indureth But so long as that is true of vs that the Lord complaynes of by Hosea He a Hos 8.12 hath written vnto vs the great things of his Law and they are become a strange thing vnto vs whiles we turne our eares from hearing the Law and scorne to haue conscience controlled by the Word of God I shall neuer wonder to see Christians become Pagans in their liues so farre from the liues of Saints that Heathens in comparison may seeme Saints to our people Labour there hath beene much for reformation amongst vs hee is blind that sees not the labour necessary the errour is only in the things to be reformed which would GOD we did not so limit to Rites and Ceremonies that they forget the more necessary in life and manners Audactèr dicam our Ceremonies cannot bee halfe so Popish as mens liues are Paganish neither sauours our Church of Superstition but some of our people strongly of Atheisme and Irreligion What maruell when as the Word of God hath scarce come so much as in a confused sound into many corners of the Land and euen to this day they haue seene the misery of Israel to bee without a teaching Priest High time it is for IEHOSAPHAT to disperse b 2. Chro. 17.7 8 Leuites into the Cities of Iudah before Atheisme quite ouergrowes I should then hope through GODS mercy to see our people walke as becommeth Saints And neuer thinke Saints dead whiles I saw their practice reuiued in our people There follow amplifications of their fact in receiuing the Word of God first by the hindring cause of entertayning the Gospell which with holy resolution they learnd to contemne and on hardest termes receiued the Word in much affliction That circumstance addes much to their commendation The rule is true which this Text occasions vs to take notice of Obser Christian practices are neuer mâ—â—â— commendable then when they are holden against impediments In dayes of ease what c Mat. 13.20 21 Hypocrite giues not way to the Gospell the Encomium of Disciples is d Luk. 22.28 29 to abide by Christ in his temptations The Glory of the Angell of Pergamus is this e Apoc. 2.13 that dwelling where Sathans throne was in dayes when ANTIPAS Gods faithfull Martyr was slaine yet hee had not denyed his Name Truth is what comfort hath man in any dutie till in it he may see something wherein he goes beyond an Hypocrite f Hest 8.17 what Persian so prophane that becomes not a lew to enioy their freedomes and prerogatiues with hardest termes to entertaine the Gospell The Gospell with persecutions is the priuiledge of Israelites indeed The Argument is strong for Iobs vprightnesse against Satans cauils when the fence remooued which Sathan suggested to bee the hold-backe from Blasphemie g Iob 1.10
adde cursed Swearers yea lesse then these c Reuel 22.15 Lyers What thinke you then of lying Swearers theirs sure is the blacknesse of Darknesse the deepest Dungeon in the lowest Hell The Persecutor and Troubler of the Saints of whom said our Sauiour Serpents generation of Vipers d Matt. 23.33 how can they escape the damnation of Hell These with many other their consorts haue their part in the Lake that burnes with fire and brimstone which is the second death which is the wrath to come Secondly Gods children haue herein matter enough to comfort them in all afflictions of this life which they are called to suffer If they haue receiued to beleeue in the Sonne of God and haue hearts to obey him GOD may visit thee with sicknesse in thy body losse in thy goods blemish in thy name crosses in thy children horror in thy conscience all these to humble thee But yet thou art deliuered from the wrath to come yea these very crosses tend to this end e Iob 33.16 18. to deliuer thy soule from the Pit we are chastened of the Lord f 1. Cor. 11.32 that we may not be damned with the world Thirdly the dueties it instructs vs vnto are many the mayne is thankefulnesse to the Authour of this deliuerance No great recompence for such a deliuerance yet all the Lord requires all that we are able to render him yet a duetie of that nature that if wee can heartily performe it wee need no better euidence that we are sharers in it That our dull hearts may the better be excited hereto reuiew the Arguments the Text affoords Where consider the greatnesse of the miserie from which we are freed the wrath to come the damnation of Hell torments easelesse endlesse and remedilesse the name of hell we iustly tremble at what thinke we should we doe in the sense of the torments The Lord the better to shew vs his rich Mercie in our deliuerance is pleased sometimes to cast a flash of this fire into our conscience the Worme wee sometimes feele gnawing and griping there that little flea-biting that short payne how intolerable is it O thinke then how rich the mercy of thy sweet Sauiour was in freeing thee from the extremitie and eternitie of that torment Is one houres griping of this Worme so intolerable what is a thousand yeeres what is eternitie from this eternall wrath Iesus hath deliuered thee and canst thou not affoord him thankes for so great a blessing Let the next consideration be of the persons Vs this terme is doubly considered First Absolutely Secondly respectiuely to others Vs that were by g Ephes 2.3 nature children of wrath that walked after the fashion of the world doing the will of the flesh Vs that by our sinnes crucified the Lord of Life Vs hath this Iesus deliuered Compare our selues with others How many millions of men and women hath the Lord Christ suffered to perish in the state of nature how many for birth more noble for policie more wise for riches excelling more In behauiour before calling perhaps more tolerable yet vs the least of all Saints the chiefe of all sinners hath the Lord deliuered mooues not this to thankfulnesse See then the meanes of thy deliuerance himselfe was made a curse for vs subiected to the wrath of God to the paynes of Hell all this to worke our deliuerance me thinks wee should now euery one say to our soules as DAVID h Psal 103.1 My soule prayse thou the Lord and all that is within me blesse his holy Name borne I was a child of wrath liued as a vessell of wrath being abominable disobedient to euery good worke as reprobate yet in the fulnesse of time came this Sonne of God to be borne vnder the Law to beare the curse of the Law to deliuer my soule from the wrath to come my soule from hell when he suffered thousands of others to perish euerlastingly vnder guilt of their sinnes Secondly it teacheth vs saith ZACHARIE to dedicate our selues i Luk. 1.74 75 to serue this Iesus cheerefully in holinesse and righteousnesse all the dayes of our life Monstrous is the abuse of this mercy of our Sauiour strange the turning this Grace of our God into wantonnesse what Argument so strong to perswade to liue to his glorie as this that when k 2. Cor. 5.14 15. we were all dead he dyed for vs what one thing more frequent occasion of profanenesse and dishonouring the Name of our God Tush what talke you precisely of holinesse Christ dyed for vs to saue vs from hell therefore belike they resolue to crucifie him afresh To whom I say as Moses to Israel l Deut. 32.6 Doe yee thus requite the Lord oh foolish people and vnwise oh hellish people and profane What because the Lord in riches of his mercie dyed for thy sinnes and freed thee from the wrath to come wilt thou therefore dishonour him in thy life and cause his Name to be blasphemed as Peter to Simon Magus I say also to thee Thou hast neither part nor fellowship in this blessed and comfortable deliuerance The end of the first Chapter THE SECOND CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1. For your selues Brethren know our entrance in vnto you that it was not vaine THis Chapter propounds new Arguments of perseuerance in number two First from the graciousnesse of the instrument by which they were brought to the Faith ad Vers 13. Secondly from the experience themselues had had of the power and efficacie of the Doctrine of Faith inde ad finem The Context stands thus he had said Chap. 1.9 that the Churches of God euerywhere tooke notice of and declared the issue and fruit of Pauls first Ministerie amongst this people q. d. and not without cause for you know that our entrance to you was not vaine The chiefe Conclusion is PAVLS entrance was not vaine And it is amplified by certayne helping causes auayling to make his Ministerie effectuall First in Paul first his boldnesse Secondly his sinceritie Thirdly his meeknesse and amiable demeanour towards them Secondly in the People their reuerent and respectfull behauiour in hearing Vers 13. Sense our entrance that is first Preaching was not vaine say some in the matter not vaine but substantiall and sound Rather in the fruit not vaine GOD so blessing his paynes that thereby they were conuerted and brought to the Faith Chap. 19. Obser And what Paul speaks of himselfe is generally true of all others dealing sincerely in the worke of the Ministerie Their preaching seldome or neuer wants fruit seldome this fruit conuersion of Gods people a Ioh. 15.16 I haue sent you and ordayned you that you should goe and bring forth fruit b Ier. 23.22 If they had stood in my counsell they should haue turned the people from their euill way Though Esay his Ministerie wrought nothing in the multitude but blindnesse and obstinacie c Isai 6.13 yet was
MICAIAH by name and wee may by him inquire of the Lord hee is likely to giue vs as good resolution as any of the rest but e 1. King 22.8 I hate him why hee prophecieth not good to mee but euill hee dealt as a Minister desiring to please God What wonder if to Achab a carnall man his ministerie and person was so hatefull Not as pleasing men but God So then the mayne ayme of a Minister of euery Christian should be this so to walke that he may please God and be approued of him See 1. Thes 4.1 Col. 1.10 2. Cor. 5.11 His reason me thinks is binding we must all appeare before the Iudgement seate of Christ a motiue that should preuayle euen with vilest men please that Iudge at whose barre thou must one day stand to be quit or condemned according as thy person and actions shall please or displease him we pitie the folly and madnesse of that malefactor that standing at the mercy of the Iudge for life or death according as his after-carriage shall please or displease him will rather exasperate him then seeke by all pleasing meanes to make him fauourable such is our case we all are culpable before God and lyable to condemnation at his mercy wee stand to be either saued or damned his desire is but this that for the remaynder of our life wee so demeane our selues in holinesse and feare that wee may please him whom should not this reason perswade Let vs all labour so to serue him that we may be pleasing and acceptable before him in Christ Things requisite hereto some concerne the state of our persons some the matter of our actions some the manner of performance For the first two things there are that make our persons and actions displeasing vnto God First faithlesnesse Secondly fleshlinesse Of HENOCH there was report before his translation that he pleased God by good consequence it followes in Pauls diuinitie that therefore HENOCH f Heb. 11.5 6. had faith in Christ inasmuch as without faith it is impossible to please God The reason is plaine because all the faithlesse mans actions whiles hee is such are censurable according to termes of the Law wherein the least blemish or imperfection adiudgeth the performer to condemnation here is the priuilege of the Beleeuer his obedience done in weaknesse so be it in sinceritie is sure to find acceptance with God for Christ his sake to whom Faith knits vs and whose perfections it giues vs interest vnto A second thing in the person making actions vnpleasing to God is fleshlinesse They that are in g Rom. 8.8 the flesh cannot please God all things sauouring flesh are stinking in the nostrils of God euen our best actions that haue rellish thereof this the reason why those vertuous actions of Heathens were in them so abominable because their persons were faithlesse and fleshly God approues his owne works in vs. Secondly for the matter of our actions they must be such as haue warrant from the Word of God prooue what is acceptable vnto God and h Rom. 12.2 what the good and acceptable will of God is Whatsoeuer is contrariant to his will that is grosly a sinne whatsoeuer is added to his will or but besides it that also abominable In manner of our seruice that it may be acceptable two things are requisite First that it bee tendred to our God i Heb. 12.28 29 in reuerence and feare Let euery act of seruice done vnto carry a rellish of awe and dread of that endlesse Maiestie Thinke when thou commest to heare how great a God that is in whose presence thou standest whose Word thou hearest a God that is in his wrath a consuming fire and learne as Isay k Isai 66.2 to tremble at his Word c. Secondly In sinceritie and singlenesse of heart as vnto the Lord that pondreth the hearts which is with God a thing so much set by that hee esteemes it as perfection And of Pauls behauiour thus farre his motiues follow First Meditation of the great fauour God had vouchsafed him in trusting him with the Gospell Secondly Consideration of Gods Omni-science and power to discerne hearts In the first considerable are First The effect that meditation had in the Apostle Secondly The fauour it selfe It made him carefull to please God So workes the meditation of Gods fauours in a gracious disposition so ought it to doe in all men that they become carefull to please God Compare Rom. 12.1 Deut. 7.7 8 11. Iohn 24.14 Luke 7.47 More specially thus conceiue the specialtie of Gods fauour in trusting him with his greatest treasure was it that chiefly preuayled Obser The preferment God giues any of vs in his fauour ought specially to perswade obedience and care to please God He had dealt with Israel l Psal 147.19 20. so as with no other Nation they of all others should therefore be excited to prayse him and liue to his glory more mercifully with vs said MOSES then with our m Deut. 5.3 Fathers in making this Couenant with vs so much more should we thinke our selues obliged to obedience See also Mat. 13. The more odious is the turning of Gods grace into wantonnesse the abuse of his patience to securitie his mercie to presumption his loue to licentiousnesse yea the fauour of fauours Christs death is made occasion of the vilest abominations So did not Dauid nor so Paul they haue least share in Gods fauours that thus abuse them to licentiousnesse Our dutie it shall bee for our better excitement to cheerefulnesse in Gods Seruice to take notice of the specialtie of his fauour and louing kindnesse towards vs. There is not nor can be to Gods Children a greater prouocation to faithfulnesse in his Seruice nor is any thing in experience a greater clogge to our hearts in holy duties then that vnwise and enuious casting our eyes on others preferments in Gods mercy with neglect of our owne while euery man thinkes God hath done more for others then for him It is good in this case to looke downewards and see how many are behinde vs in the fauours of God And here haue we a large field of comparison to walke in there scarce being any but may say in some thing or other God hath giuen him preeminence aboue many others Compare thy selfe as a man with other creatures as a Christian with other men as a sincere Christian with Hypocrites as such a Christian suppose a Magistrate or Minister with other Christians It was in Gods power to haue made thee a beast hee hath honoured thee so farre as to make thee a man to stampe thee with his owne Image hee might haue left thee as thousand others without God without Christ without hope in this World he hath made thee a member of his Church perhaps a liuely member of his Sonnes Bodie quickened with his Spirit a fauour denyed to many in the Church Perhaps a Minister his instrument and co-worker to the sauing
make vs watchfull how we giue way to like temptations In all is the same inclination naturall to Apostasie and were it not wee are o 1. Pet. 1.5 kept by Gods power to saluation like would be our issue I beseech you therefore beware how yee p 2. Cor. 6.1 receiue the grace of God in vaine lose not the reward of your hearing praying obeying all things feare to be noted of backesliding or to abate any thing of your discreet feruour No state is more discomfortable then that of Apostasie better neuer to haue knowne then q 2. Pet. 2.21 knowing to turne backe from the holy Commandement Will it be amisse to acquaint you with the wiles of Satan and by what degrees he insensibly drawes many into that state First from feruencie he leades to temper to moderation as plausibly hee termes the r Reuel 3.15 lukewarme worst temper of the soule in deuotion Not good he saith to be ouer-egre we may Å¿ Eccl. 7.16 be iust ouer-much there is a reason in all things by which pretence of discretion how many haue left their first loue and falne into profane neutralitie Secondly alluring to carnall libertie vpon former euidences of Gods fauour and suggestion of vnchangeablenesse of Gods loue and the irreuocablenesse of his gifts and calling True suggestions But how I wonder can they thinke themselues amongst the Called according to Gods purpose that turne his grace into wantonnesse when as the t 2. Pet. 1.10 2. Tim. 2.21 euidence of that calling and election is care to depart from euill They should remember that though it be necessarie to repent in hope yet it is dangerous to sinne in hope * Bernard de Annunc serm 3. It is Infidelis fiducia solius maledictionis capax quando in spe peccamus Cause enough such haue to feare lest former signes of grace were shaddowes only of that grace that saues or the Hypocrites flashes their strong delusions Thirdly there is yet a third and it is much amongst men that loue to make experiments in earthly vanities and to proue whether it be not possible to preserue their wisedome with a little indulgence to the flesh Salomon in that humour made shipwracke of good conscience u Eccl. 2.3 whiles he desired to proue his heart with worldly vanities to see whether they could affoord him any such contentment as worldlings fancied to themselues therein In this case it is safest First to rest in Faith of the Word of God It tells thee all is x Eccl. 12.13 vaine to the feare of God beleeue it without proofe Secondly in euils it is safest to learne by other mens rather then by our owne experience Beleeue their relation that hauing glutted themselues therewith crie out of nothing but vanitie and vexation of spirit Were he not a mad man that seeing the infectiousnesse of the pestilence or leprosie in others experience would for more sensible proofe aduenture into infected houses should we not thinke him out of his wits that would not beleeue the fire will burne till hee had throwne himselfe into a scorching flame as furious and infatuate are they that throw themselues into the mouth of the Deuill to proue experiments of possibilitie in the rescue Annexe we preseruatiues against this dangerous euill First beware of y Psal 19.13 presumptuous sinnes sinnes against conscience and in pride and contempt of God committed If any shall z Deut. 29.19 20. blesse himselfe in his wickednesse vpon hope of Gods mercy to that mans sinnes the Lord will not be mercifull Secondly feare to a Ephes 4.30 quench or smother the sweet motions of Gods Spirit that would leade thee to perfection Thirdly in Gods seruice seeke not earthly things as if they were the reward of Religion By this occasion many haue reuolted from Faith and all feare of God for that they b Mal. 3.14 15. missed that ease and honour they aymed at in entring religious courses VERS 6.7 But now when TIMOTHEVS came from you to vs and brought vs good tydings of your Faith and Charitie and that yee haue good remembrance of vs alwayes desiring greatly to see vs as we also to see you Therefore Brethren wee were comforted ouer you in all our affliction and distresse by your Faith HItherto of Timothees sending to Thessalonica together with the causes thereof followes his returne thence and the report hee makes to the Apostle touching their gracious estate wherein are obserueable First the matter of the tydings and relation Secondly the effects of it in the Apostle The things he makes relation of are First their Faith Secondly loue to the Saints Thirdly specialtie of loue to the Apostle declared by two effects and properties of loue First remembrance of him Secondly and desire to see him The effects in Paul are First Comfort Secondly Life Thirdly Thanksgiuing Fourthly Prayer c. Obser Of your Faith and Charitie The frequent coniunction of these Graces in the Apostles writings occasions to obserue their vndoubtfull concurrence in the hearts of Christians Compare Col. 1.4 Philem. ver 5. 1. Thes 1. vers 3. c. Thom. 1.2 q 65. art 4. The question is ancient amongst Popish Schoolemen especially the followers of Thomas And is thus resolued To Faith they assigne a double subsistence one in genere Naturae the other in genere Moris The meaning of their termes thus conceiue Faith they say hath the truth of his subsistence in genere Naturae when it hath all the essentials of its Nature Scot. in 3. Dist 36. ad Art 4. whereby it is distinct from other intellectuall habits and is principle of the proper acts thereof in respect of its proper obiects Suppose when there is wrought in a man a firme and voluntarie assent to diuine Reuelations for the authoritie sake of the diuine Reuealer Such Faith true in it kind who can denie may be without Charitie Faith true in genere Moris when it is growne to haue a vertuous subsistence in vs that is as Scotus interpreteth an acceptablenesse with God and becomes to be a disposition to beatitude and fit to attayne the vtmost superexcedent end This they confesse is not nor can be without Charitie In which opinion beside more obscure and Philosophicall explication what great oddes can bee discerned from that wee teach Euen we confesse there may be true Faith where Charitie is not true in it kind assenting firmely to the whole truth of God which some call Catholike some Historicall Faith But that there should bee iustifying Faith and such as giues vs interest to Christs righteousnesse and eternall life without Charitie wee hold a dreame phantasticall hauing no footing in the Word of God Faith that iustifies c Gal. 5.6 workes by loue If there bee any that workes not by loue Saint Iames saith d Iam. 2.26 it is a corps of Faith without life and power to iustifie vs in the sight of God yet followes it not hence
too much nicenesse euen in Moralities The Pharises for this haue their q Mat. 7. taxe from our Sauiour PAVL r Acts 22.3 tutoured by a Pharise hence grew so selfe-conceited being most miserable yet Å¿ Rom. 7 9. reputes hee himselfe as happy as any man aliue till such time as the Commandement came and hee had now learnd that the Law was spirituall Like generally is the conceit of our people from the same ground None are reputed Theeues but Robbers nor Adulterers but such as defile their bodies with the grosse act of vncleannesse Nor Murtherers but such as shead bloud Whence it is that Ciuilitie goes currant for complete Righteousnesse and the Law of God is thought to be satisfied when the grossest breaches are auoyded Know we there are Murtherers in Diuinity that are none in Policie Theeues in Diuinitie that are none in Ciuilitie Vsurers are no Theeues in Policie yet grand Theeues in Diuinity t Mat 5.22 Angry Fooles are counted men in Policie are Murtherers in Diuinitie To rectifie this errour Take taste in this Precept how large the sense of others is A Murtherer wee call him that vnlawfully depriues of life But wee shall erre if we thinke life not taken away till it be vtterly extinct Those Theeues in the Parable that wounded the Traueller and left him u Luke 10.30 halfe dead were Murtherers impayre but the cheerfulnesse of life by deading a mans spirits thou art a Murtherer Esau was in his degree a Murtherer of his Mother Rebecca whiles by his vngracious match with the Daughters of HETH hee made x Gen. 27.46 her life bitter vnto her The Israelites by their Idolatry made y 1. Kin. 19.4 ELIAS weary of his life were therefore Murtherers of him False prophets in EZECHIEL made z Ezech. 13.22 hearts of righteous sad by their lyes were for that guiltie of Murther before God In a word Impayring of the comfort and ioy of heart which makes life liuely must bee censured a degree of Murther It impayres life though it extinguisheth it not Learne wee by this little direction in one precept in examining our liues by the Law of God to extend and draw out the sense at largest Ampliare praecepta The profit of such proceeding is plentifull First It preuents that which is the bane of many a soule flattering our selues in the miserable and cursed state of Nature fancying to our selues in moralitie such a measure of righteousnesse as that we scarce thinke wee need Christ to couer our wants or grace to worke greater perfection Secondly It is a preseruatiue against Pride the Nurse of Humilitie how great so euer thy obedience is the Law of God in largest sense taken finds thee culpable of transgression in euery Commandement Thirdly How sweetens it the grace of God in our reconcilement and the pardon of sinnes No soule is so rapt with admiration of Gods loue as that that considers a Luke 7.47 how many sinnes God hath forgiuen vnto it VERS 9. For what thankes can wee render againe to God for you for all the ioy wherewith we ioy for your sakes before our God THE third effect is ioy where considerable is First the manner of propounding it Secondly the measure of it In mentioning it hee beginnes with Thankesgiuing or rather seemes to studie in what manner hee might addresse himselfe to render any competent measure of thankes to God What thankes c. The question imports him to apprehend such a measure of Gods loue in that benefit that he could by no meanes satisfie himselfe in any measure of thankfulnesse such speeches in Scripture argue the minds of Gods children at a stand vnable to expresse what they conceiue b Psal 84.1 How amiable are thy dwellings I cannot expresse the louelinesse of them c Psal 119.97 How doe I loue thy Law The measure of loue is inexplicable or signifie the insufficiencie they finde in themselues to doe what they desire Obser Obserue how highly Gods children prize the fauours of God euen such as to many seeme of smallest value Nothing they thinke sufficient that they can thinke or doe in way of thankfulnesse to God d Psal 116.12 What shall I render vnto the Lord for all the benefits he hath done vnto me I know nothing sufficient this onely I know GOD will accept thankfulnesse for his mercies The Lord hath promised to accept desires Can a child of God satisfie himselfe with desiring hee would doe as well as desire his desires hee thinks neuer feruent enough We may truely say God is more contented with the obedience of his children then themselues And it is easier for a child of God to yeeld pleasance and contentment to his gracious God then to himselfe Vse Notice it as no small difference twixt the shallow Hypocrite and the grounded Christian the Hypocrite as his taste is little of the fauour of God in any blessing his knowledge ouerly and superficiall of things that concerne life and godlinesse so is his esteeme of them sleight and his thanks for them all out as cold The Israelite indeede knowes how to amplifie by all circumstances euen meanest benefits still thinks himselfe too cold in the heartiest performance of thankfulnesse and obedience so see Dauid in the feruour of his deuoutest prayses e Psal 103.1 2 calling vnto his soule and all within him to prayse the Lord as if in greatest heate and ardencie of affections hee had felt a frostie coldnesse in the temper of his soule For all the ioy wherewith we ioy for your sake The measure of ioy is here expressed together with the meanes of it for your sake or by your meanes such fellow-feeling of their welfare wrought his loue to this people Obser Remarkeable here is the sweetnesse and amiablenesse of Christian loue affoording so many comforts and ioyes to our soules Amongst many graces it is most amiable as in other respects so for that it giues vs interest vnto and sense of all the happinesse of others their Faith Obedience Vnitie euery good gift of God brings home ioy vnspeakeable to our soules Compare Phil. 2.2 Col. 2.5 That not without cause Saint Peter with such f 1. Pet. 4.8 emphasis exhorts to feruencie of loue so many things there are eximious and eminent in loue aboue many other Graces First g 1. Cor. 13. all without it is as nothing Secondly none so plentifull and rich in vertuous fruits Thirdly none so lasting Prophecie and Tongues and Faith and Hope end with this life onely loue is endlesse the life of Saints in heauen is loue Super Cantica Serm. 83. Bernards obseruation is in this kind elegant Of all the motions and affections of the soule loue is the onely wherein wee may reciprocate with God If God be angrie with vs may we be angrie with him farre be it rather let vs feare and tremble and pray for reconcilement If God reproue vs shall wee dare to reproue
an impregnable faith To reprobate reuolts is granted illumination n Heb. 16.4 5. taste of the sweetnesse of the Gospell of the heauenly gift of the powers of the World to come but all transeunt Graces How differ they from those in Gods Chosen saue onely that they are not formed to a vertuous subsistence by loue Saith not the Apostle the same Knowledge of the truth they receiued but not o 2. Thess 2.10 loue of it therefore God sends vpon them strong delusion And againe he is therefore perswaded of Hebrewes such things as accompanie saluation because of their p Heb. 6.9 10. worke and labour of loue Obser To this adioyne the next point couched in the Text. Holinesse vnblameable holinesse issues out of loue and the best meanes to preserue the heart and life vnblameable in holinesse is to store it with loue Therefore said PAVL q Rom. 13.9.10 Loue is the fulnesse of the Law The whole of the Law is loue no dutie to God or man but loue inclines vnto No sinne but loue ruling restraynes from All defects in obedience issue from defect of loue loue of God makes carefull to know and obey him fearefull to offend him loue of neighbour makes carefull to preserue his honour life goods fearfull to impayre any his comfort that not without cause Paul prayes for abundāce of loue to preserue in holinesse all defects in holinesse issuing from defects of loue Vse What remaynes for vs but to be exhorted to striue for increase and abounding in loue towards God and man To this end what can bee more preualent then the Apostles propounding the excellencie of it In Christian duties it is good to take notice of their eminence and comparatiue excellencie as hath beene partly before obserued of loue The two here mentioned let neuer bee forgotten First Would we be assured the Graces God hath giuen vs are permanent and such as accompany saluation see if they bee accompanied with loue There is no stablenesse of any Grace seuered from loue Hast thou Knowledge so haue Hypocrites Hast thou Faith so haue Deuils Hast thou Loue so hath no Hypocrite nor Deuill Secondly And which of Gods Children desires not to bee kept vnblameable in his holy course of obedience What miserie like this to a Childe of God but in particulars to be r Rom. 7.23 captiued to the Law of sinne Wouldst thou liue vnblameable store thy soule with loue When loue failes obedience all holy dutie fayles The Angell of Ephesus ſ Reuel 2.5 6. slakes in his loue See how remisse and dissolute he growes in the maynest parts of dutie yea consider how little a breach of loue hinders weightiest points of dutie the least breach that may be is rash Anger euen that t 1. Pet. 3.7 1. Tim. 2.9 Iam. 1.19 20. interrupts our Prayers the weightiest of Christian Offices Meanes of increasing Pray u Eph. 3.18 19. to comprehend with all Saints what is the length and breadth and depth and height of Gods loue to thee in Christ I am deceiued if it silence not all suggestions of flesh and bloud any way opposing exercise of loue to men What wilt thou say he deserues not what deseruedst thou at Gods hand he loued thee freely He is an enemie When we were x Rom. 5.6 10. enemies we were reconciled to God Impious Christ dyed for the vngodly Vnthankefull thou more to God Prouoking God also is prouoked euery day and yet y Lam. 3.23 renewes his mercies with the Morning In a word there is no exception that flesh and bloud can put to our loue of men whereto GODS loue considered in the largest dimensions frames not full answere Secondly Emptie thy heart of inordinate selfe-loue remembring the singular commendations of loue extant in Scripture the emphaticall exhortations and excitements to loue there recorded are all intended to loue of Brethren not for our selues And of the first generall part of the Epistle exhorting to Constancie and perseuerance in faith thus farre The end of the third Chapter THE FOVRTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 Furthermore then we beseech you Brethren and exhort you by the Lord Iesus that as yee haue receiued of vs how yee ought to walks and to please God so yee would abound more and more For yee know what Commandements wee gaue you by the LORD IESVS HItherto of the first part of the Epistle spent in exhortation to perseuerance followes like instant exhortation to perfection progresse in Grace First generally propounded in the three first Verses Secondly particularly explayned to the cloze of the Epistle Cha. 5.23 In the generall exhortation obseruable are first the modus I beseech and exhort Secondly the matter to abound Thirdly Reasons pressing the practice First They had receiued how Secondly Know the Commandements c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Ministers taske is an endlesse taske there is still in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something left him to doe Hath he planted knowledge besides that it is true of all men they know but in part a Iohn 13.17 practice must bee vrged Is their practice approouable perseuerance must bee pressed Continue they in well-doing he must vrge their progresse that not without cause the Ministers toyle is paralleld with that of the b 1. Cor. 3.9 Husbandman so still is the end of one taske the beginning of another To c Ier. 4.3 breake vp the fallow ground of our peoples hearts that it may bee fitted to receiue the precious seed what labour requires it after the seed sowne there may d Mat. 13.25 grow tares sleepe wee neuer so little and there must be e 1. Cor. 3.6 watering of that we haue planted as of Egypt from Nilus Vse So that they little vnderstand the nature of their office that hauing layd some grounds of knowledge take vp their rest First knowledge is the foundation a great part of the building is behinde after that foundation layd Consider that as it fares with our owne soules so with our peoples How much adoe haue we to hold what we haue receiued much more to hale on our slow-backe Nature to perfection many are our ruines and decayes in Grace that need repayring Discomforts often arise fightings without feares within What wee feele in our selues let vs not doubt but our people are acquainted withall And wee cannot bee ignorant how neerely it concernes vs to see to our peoples as to our owne safety in case they perish through our negligence to vs they perish and we are f Ezech. 3.20 answerable for their bloud We beseech c. The manner of propounding in loue and meekenesse as Philem. 8.9 Apostles sometimes deale more peremptorily charging duties vpon the people with grauest adiurations 2 Tim. 4.1 1. Thess 5.27 The direction thus conceiue First persons Secondly states of persons Thirdly parts of the ministerie must be distinguished First some are of that temper that
b 2. Cor. 4.17 worke to vs an incomparable weight of eternall glory In infamie and contempt they shew vs the vanitie of popular applause What is fame but aura popularis the breath of the people And honour they say is in honorante not in honorato Heare Scriptures God hath chosen c 1. Cor. 1.28 the vile things things of no esteem to cōfound the mighty these that now are counted the off-scouring of the earth shall one day d Mat. 19.18 sit on thrones iudging the tribes of Israel and e Mat. 5.12 great is their reward in Heauen I might be infinite in this kind but whereto who maruels if the comforts of men be not comparable to those that proceed from the Father of mercies God of all consolation He that made mans heart best knowes the maladies thereof and what cordials to Minister thereto for medicine Vse 1 What then may we thinke of them to whose soules no comforts are more vnwelcome then those the Scriptures affoord that forsake this fountaine of liuing waters digge them pits that can hold no water in deadliest sickenesse when now the soule drawes neerest to the pit delight most in the company and presence of the most profane and ignorant of their cursed acquaintance The Minister whom God hath made f Iob 33.23 his interpreter and messenger of comfort to the weary soule is last sent for and lest welcome as if they thought of all comforts they were lest precious that the word of God affoordes Will you heare the forme of comforting that so much delights them Be of good cheare neighbour you shall doe well enough by grace of God I haue seene many as low brought and yet haue recouered or if the worst come it is but a dying We owe God a death and there is an end As Iob speakes to his friends Miserable comforters are these to the afflicted It is indeed appointed to all men once to die But heare what followes g Heb. 9.27 After death comes Iudgement Where is that should support the soule against it be presented to the Lords tribunall When euery man h 2. Cor. 5.10 receiues according to things done in his body To such distresse alas what comfort can they minister that haue neither experience nor so much as knowledge of the meanes of reconcilement vnto the Iudge know not to reueale vnto men that righteousnesse of Christ wherein who is not found perisheth in euerlasting horror and torment of conscience Secondly Learne we all diligently to conuerse in the Vse 2 Scriptures that we may store our selues with sound comfort against the euill day commeth Certainely it is a truth either in this life for a time or in the world to come for euer thou shalt finde conscience an accuser a witnesse a Iudge against thee It will be too late to seeke comfort when the misery commeth Be exhorted therefore to let this Word i Col. 3.16 dwell plentifully in you if not for the pleasantnesse of heauenly reuelations therein contained if not that you may know how to direct your liues according to the will of God though whoso makes it not his Counseller shall neuer find it his comforter yet for your necessity sake that ye may haue comfort wherewith to support your soules in the euill day of temptation Strange is the contempt of this knowledge comfort of the Scriptures amongst men Insomuch that euen idle Ballads profane Play-bookes and lying Fables are with more delight conuersed in then the sacred Word of God able to saue or destroy our soules k Hos 8.12 God hath written vs the great things of his Law but they are become a strange thing vnto vs caused the Scriptures to be written for our comfort and therein affoorded vs consolations such as no writings of men deliuer Iustly let their soules perish in horrour and euerlasting discomfort that neglect so great saluation offered to them in the Scriptures The end of the fourth Chapter THE FIFTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 But of the times and seasons Brethren ye haue no need that I write vnto you For your selues know perfectly that the Day of the Lord so commeth as a Thiefe in the Night THe Apostle in the former Chapter hath spoken of the last Resurrection comming of Christ and state of the dead shewing what shall be the blessed condition of men dying in the Lord especially after Resurrection Now because hee saw mans curiositie would bee readie to inquire as the Disciples of Christ a Mat. 24.3 When shall these things be and in likelihood there were such questions on foot in the Church of God he preocupates that inquiry shewing that it is altogether curious and both in it selfe and in respect of them vnnecessarie because they perfectly knew that Day of the Lord should come suddenly The summe of Doctrine here taught is that the Day of the Lords second Comming is vncertaine sudden and vnreuealed and that vncertaintie and suddennesse thereof is set out in a double similitude the one of a Thiefe comming to spoyle the other of a womans trauel The passage to this point is by way of Prolepsis q. d. It may bee inquired when these things shall bee Sub. The question is impertinent and needlesse in it selfe because the thing is vnreuealed in respect of you because you know it shall be sudden The points of obseruation are these It is an ancient policie of Satan to diuert our studies and inquiries from things reuealed and necessary to matters of secrecie and meere curiositie That the Lord shall come to Iudgement is a point reuealed and of necessary vse to the Church of God when hee shall come God hath secreted to himselfe But mans curiositie is made vpon secrets in stead of meditating making vse of that reuealed it would be informed of the times and seasons The Disciples had beene informed of the Lords purpose to restore the Kingdome to Israel that sufficeth them not to know but they must be acquainted with the time b Acts 1.6 7. Wilt thou at this time restore the Kingdome to Israel Of this curiositie the Apostle else-where complaines there were that doted and euen c 1. Tim. 6.4 languished about questions needlesse that had no possible determination by the Word of God no maruell if they macerate perplexe thēselues that are intangled therein In after-times remayned the same euill in the Church Saint Austine tels of some that hearing the Doctrine of Creation taught in the Churches of God left the meditation and holy vse of that Article of faith and fell to busie inquiries Where the Lord was What he did How he bestowed his time before he made the World Another sort that gaue some credence to the Doctrine of Originall sinne and could not but acknowledge the deprauation of Nature but it tortured them to know how it should be conueyed from Adam to his Posteritie A fitter inquiry it had beene
of wicked men then was of euill Angels that kept not their first estate Their destruction abolished not their Nature but destroyed their ioy they are d Iude v. 6 7. kept in chains vnder darkenes vnto the Iudgement of the great Day and with them goe the wicked to euerlasting fire to torture them not to consume them Saith Peter of Sodomites whose destruction came from heauen They suffer now the vengeance of eternall fire What should I tell you of those Arguments which out of Reason Naturallists haue drawne shewing of the soule at least it must be immortall First Because they say it hath in it no principle of corruption or dissolution being incorporeall as some of them taught immateriall At the death of the body they wondered not for they knew it consisted of contrary Natures and therefore carried in it principles of its owne dissolution but for the soule they thought the originall thereof was Heauenly made not of any elementarie matter but if of any of the Quintessence of the Heauens Secondly Moreouer they obserued in the soule a kind of infinitenesse of desiring which nothing that this world affoords was euer able to satiate and that desire being Naturall they thought could not alwayes bee vaine but should at least after separation from the body find some infinite good thing in fruition whereof it should find rest and full contentment Thirdly Besides they obserued in the most desperate mainteiners of the soules mortality towards death vnspeakeable feares wherewith their consciences were surprised Whence should they grow from perswasion of vtter destruction and abolishment It could not be For as Tullie said The dead if they be not cannot be miserable No question therefore from impression of that principle fastened in the hearts of al men It is appointed to all men once to die and after that comes Iudgement ZENO was wont to say he had rather see one Indian willingly of his owne accord go into the fire to be burnt their custome see in Valerius Maximus Lib. 2. cap. 1. then heare all the Philosophers in the world dispute of the soules immortality His meaning was that the cheerefulnes they shewed in death was to him a more binding Argument that the soule was immortal then all Philosophical speculations thinking there could be in no man such alacritie in death without a strong impression of immortality So certainely the feares that Atheists are surprised withall in death is an Argument strong as any that there is a life of the soule after it is seuered from the body What should I speake of that perfection time that weares out all things corruptible brings to the reasonable soule and vnderstanding The body the elder it growes the more feeble the senses that are exercised by bodily Organs haue all their decay by age whereas the mind and vnderstanding is perfited by age e Iob. 12.12 With the ancient is Wisedome and in length of dayes vnderstanding I spare the testimonies of Ancient Heathens that euery Reader may find frequent in their writings That of DIDYMVS King of Brackmans to Alexander I cannot let passe Nos non sumus incolae huius mundi sed aduenae Nec ita in orbem terrarum venimus vt in eo libeat consistere sed transire properamus enim ad larem patrium Epist 102. SENECA Cum venerit Dies ille qui mixtum hoc Diuini humanique seceruat corpus hoc vbi inueni relinquam ipse me Dijs reddam Apud Galenum Porphyrie Non est mirum animam quae substantia incorporea est posse separari à corpore cum ignis qui est substantia corporea corruptibilis à lignis quibus est coniunctus possit separari reuertiin suam materiam sine sui corruptione The summe is this that neither death nor Iudgement brings to any man destruction of his Nature or abolishment of being Quest What then is the destruction here spoken of Answ Not of their Nature but of their ioy and seeming felicitie that in this life they inioyed The amplifications follow First it is sudden comming in a time when it is least thought of and lesse expected as trauell vpon a woman with child sometimes while they are eating drinking sleeping laughing and thinke of nothing lesse then of the paines of trauell thereof before Secondly as trauell painefull The anguish and paine of it who may conceiue The Scriptures the better to fasten the impression in our hearts haue bene pleased to make choice of such comparisons as best serue to expresse it to our apprehension Here it is set out by the paines of womens trauell the bitternesse whereof that sexe can witnesse in other Scriptures it is expressed by the paines of fire Nothing more painefull to the sense then fire of fires none more scalding or noysome then that of Brimstone such and more painefull are the torments that Day brings vpon the world of the vngodly Diuines haue referred all to these two heads First they call poenam damni Second poenam sensus The good things whereof they are depriued as the presence of God the ioyes that neither eye hath seene nor eare heard nor the heart of man conceiued The torments they feele are such as all earthly things are too little to expresse the Brick-kills of Aegypt the Furnace of Babel or if there be any thing a man can conceiue more torturing are all but Flea-bites to the anguish and horrible torment they then suffer To this if we adde the last circumstance that it is ineuitable what can bee added to declare the horror The Creatures are all then seruiceable to the will appointment of the Iudge f Reuel 20.13 Graue and Sea giue vp their dead Angels as Gods Ministers present them to Christs Tribunall They are brought in indeed g Reuel 6.15 16. flying to the mountaines to fall on them and to the rockes to couer them from the presence of him that sits vpon the Throne But all in vaine The power of God his Iustice and truth all glorifie themselues in their destruction His mercy then in respect of the effects thereof towards them ceaseth that Day h Rom. 2.15 is a day of wrath and declaration of the iust Iudgement of God Lord Lord open vnto vs say the foolish Virgins What heare they but Depart from me ye cursed into euerlasting fire Thus sudden painefull and vnauoydable is the destruction that great Day brings vpon the world of the vngodly And I beseech you brethren seriously and betimes thinke of it and lay it to heart Pray saith our Sauiour and by all meanes labour that yee may escape the feares and tortures of that great Day and with comfort stand before Christ at his comming Wonderfull prodigall wee are generally of our soules for the base profits and pleasures of this life exposing them to the bitter paines of eternall death Alas what is it to gaine the world and to lose thy soule What to fare deliciously euery
my deare brethren in your holy indeuours thus comfort your selues Heauen and earth shall passe away but Gods Counsels shall stand Gods appointments are peremptory and he hath ordained vs to obtaine saluation The matter subiect followeth Vs. PAVL then belike knew himselfe to bee within compasse of this ordinance vnto life May wee not thence inferre that it is possible for Gods children to know their election No say Papists and others many except you make your conclusion particular of such as haue Pauls spirit and reuelation It was the priuiledge of Paul men of his ranke to know it and that knowledge they had by extraordinary reuelation Audio But how appeares it by any euidence of Scripture that Paul knew it by any other then the ordinary fruits and effects of election And according to that ground I thinke we may make the conclusion generall that sith all Gods children haue like euidences they may haue also like assurance of election We yeeld they had their priuiledge in the measure and degree of assurance the reason is plaine they had their priuiledge in the measure of common euidences Faith Loue Obedience Sanctity Yet sith the same euidences bee in a measure graunted to Gods children of meaner ranke allow them their measure also of certaine assurance The state of the question thus conceiue of certeintie in assent and perswasion they make three sorts one Naturall which ariseth from demonstration so know wee the truth of principles Another Supernaturall as that first of cleare euidence Secondly of Propheticall vision Thirdly of adherence A third they call Morall arising from grosse and figurall signes probable coniectures inclining our minds to one part rather then to the other as probably or possibly true and this is that measure or degree of certeintie which onely they allow to the ordinary rate of Gods children in the point of their election See we whether a degree of infallible certeintie bee not possible to all First The charge runs generally to all f 2. Pet. 1.10 Concil Trident. To make their calling and election sure and they were wont to cry Anathema to him that shall say Gods precepts are not possible by grace to be fulfilled Secondly Sundry parts of Scripture are penned purposely for this end that not Apostles onely but all Gods children g 1. Ioh. 5.13 might know they haue eternall life Did Gods Spirit misse his end in the inspiration Thirdly The Spirit that searcheth the deepe things of God is giuen to this end h 1. Cor. 2.12 that we might know the things that are giuen vs of God accordingly He i Rom. 8.16 testifieth that we are the sonnes of God Fourthly The fruits and effects of election whence the assurance ariseth take place in all Gods children k Act. 13.48 Faith Hope Sanctification c. What should let to ascend from the effects to knowledge of the cause Fiftly The dueties which God requires in respect of saluation and all acts of his grace thereto tending he exacts of all l Col. 1.13 Thankesgiuing laying downe life for his glory sake that hath so freely chosen and redeemed vs. Sixtly The necessitie of all Gods children requires it in respect first of m Luk 12.32 afflictions secondly of temptations And how can we thinke it the priuiledge of a few Quest Forsooth they tell vs first The heart of man is deceitfull aboue all things who can know it Answ The heart knowes it owne motions their Schoolemen acknowledge a reflection of the mind vpon it selfe The things of man the n 1. Cor. 2.11 spirit that is in man knowes secondly especially o Rom. 8.16 helped by the Spirit of God Obiect There are they say certaine counterfeits of grace so neere a-kinne to the current that euen the wisest may erre in the discerning of them Answ First that proues a difficulty no impossibility Secondly Gods Spirit hath stored vs with Characters and markes of difference infallible Obiect Perseuerance is vncertaine Answ How I wonder when first promised by the Father Secondly purchased by the Sonne Thirdly ratified and p 2. Cor. 1.20 21 22. sealed by the holy Ghost Vse Let vs leauing these Academickes whose profession is to doubt of all things resolue of nothing sith God hath pleased not onely to ordaine vs to life but to affoord vs the fauour to be acquainted with his ordinance q 2. Pet. 1.10 Giue diligence to make our calling and election sure to our selues Euidences amongst many take these two fruits and effects of this ordination to life First r Eph. 1.5 Adoption that gracious act of God the Father choosing vs in Christ to be his children knowne best first by ſ 1. Ioh. 3.1 right pricing and esteeme of this high fauour of God It is something to t Eph. 3.18 comprehend the length breadth height and depth of the loue of God Secondly Crosses sanctified in respect of their vse and fruit the smart common to children and bastards the u Heb. 12.7 11. fruit peculiar to the sonnes and daughters of God Thirdly x 1. Pet. 1.17 filiall feare of that gracious Father that hath chosen vs to be his children A second euidence of election y 2. Thess 2.13 is Sanctification The parts whereof thus conceiue first a care z 2. Cor. 7.1 to purge our selues from all filthinesse of flesh and spirit Secondly a constant endeuour to grow vp to full holinesse in the feare of God The end of the Ordinance followeth amplified by Antithesis Not vnto wrath but to obtaine saluation Not vnto wrath Obser It should seeme then there are some that are ordained to wrath The Collection is ancient and hath allowance euen from some Papists Negando quòd nos posuit Deus in iram affirmationem insinuat quòd reprobos posuit Deus ad iram Caietane As there are vessels of Mercie ordained to glorie so vessels of Wrath a Rom. 9.22 prepared to destruction Obiect That is true say some but prepared they are by themselues not by God Answ First What meanes the Apostle then for clearing of Gods Iustice in this point of Reprobation to flye to the Lords absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and power ouer his Clay The Answer had beene at hand to satisfie any mans reason They prepared themselues to destruction God ordained them not to wrath Secondly how apparent is it that the Apostle there speakes of Gods actions onely His Act it is to loue IACOB and hate ESAV to haue mercie and to harden whom he will If that be not plaine enough what say we to that of SALOMON He hath b Pro. 16.4 made the wicked for the day of euill and that of IVDE c Iude 4. Descripti ad hoc Iudicium Touching the cause mouing the Lord whether there be any other then the will of God as the foresight of Infidelitie c. is a question on this occasion not so pertinently disputed The Text leads vs to acknowledge
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
Posteritie therefore is he enioyned labour to instruct vs to painfulnesse and industrious imployment in our vocations Accordingly after the fall thus trayned they vp their Children x Gen. 4 2. CAIN was a tiller of the ground ABEL a keeper of sheepe like was the course of Patriarches as wee may reade along the Story Yea the cursed seed of Cain though they degenerated into vanitie yet had they their seuerall imployments In the Israelitish Common-wealth after their settling in the Land of Promise such prouision was made that euery Tribe and Family had their husbandry to bee imployed in The Tribe of LEVI whose exemption was most from manuall Arts yet had their seuerall places of Ministerie In this first ranke of inordinate walkers we haue alas how many to bee ranged It is vaine perhaps to speake of Monkes and such like y Titus 1.12 idle-bellies as PAVL cals Cretians Yet this I may say for them they had the fayrest pretence of all of their disorderly order giuing themselues to deuotion and heauenly contemplation A life I confesse aboue all others to bee chosen were a man borne to himselfe alone But this ground wee must remember Euery man on Earth is a member of some common bodie And is thereby bound to imployment in some office good to communitie Whereby it comes to passe that euen this kind of life spent wholly in deuotion and contemplation is vnpleasing to God Because howsoeuer herein they doe good to themselues yet bring they no benefit to the common bodie I confesse the life hath great commendation amongst Ancients some of them call it heauenly and Angelicall And sure it is such shall bee the life of Gods Children after Resurrection spent wholly in praysing and magnifying the Name of God But till that time see how Angels themselues want not their imployment euen they z Heb. 1.14 are sent forth to minister for good of them that shall be heires of saluation To these may bee added how many of our Gallants and their attendants whose whole life is spent alas how Epicurelike and vnprofitably in eating drinking sporting snorting as if they were borne as the wild Asse-Colt in the Wildernesse to snuffe vp the wind or as Leuiathan in the Sea to take pastime therein Me thinkes seeing their liues I cannot but thinke of that in Ezechiel describing the sinnes of Sodome so fitting it is to men of this disposition The a Ezech. 16.49 sinnes of Sodome were Pride fulnesse of Bread abundance of Idlenesse vnmercifulnesse to the Poore No maruell if they grew such Monsters in Lust hauing all things so at full to feed their Luxurie A third sort are our vagrant and sturdie Beggers whose base and brutish life what termes are sufficient to expresse I know not how our people thinke it almes to feed them in their idlenesse conceiting these the poore whom the Lord hath commended to our compassion His order in Israel was there might b Deut. 15.4 be no Begger among his people And Pauls Cōstitution Men wanting not strength but c 2. Thess 3.10 will to labour must not eat The best mercie to such is that which one cals Misericordia puniens Thou canst not better releeue them then by correction The second kind of persons disorderly are such as neglect imployment of the vocations wherein the LORD hath placed them Of these especially speakes the Apostle His rule is Whoso hath an Office d Rom. 12.7 must wait on his Office And his Ordinance in Thessalonica that if any refused labour e 2. Thess 3.10 hee should not eat Yea hee makes them flat Theeues that so liue Such eat not their owne bread Now here beloued where should I beginne to complaine of vnfaithfulnesse It spreades it selfe so generally ouer all orders and degrees of men This is that eats out the large patrimonies of many gotten with no small care and industrie of their Progenitors while Children thinke themselues borne to pleasures and whatsoeuer is occasion or nourishment of all vitiousnesse in life The third sort is of them that intrude vpon other mens callings not sparing the Function of the Ministery which yet the Lord will haue no man touch but hee that is f Heb. 5.4 called of God as was AARON His Iudgement on Corah and his company for such intrusion is recorded their Censors kept by Gods speciall appointment as g Num. 16.40 a memorial and warning to all posterity The Stories of Vzzah and Vziah are knowne the one stricken h 2. Sam. 6.7 with sudden death the other i Chron. 26.19 21. with leprosie till the day of his death In the fourth ranke are to bee ranged all those that wilfully violate wholesome Ordinances for better ordering of common life whether in Church or Common-wealth Ad omnia sua strenui ad communia pigri Bern. de grad Humilitatis said Bernard of such men delighted in singularitie Turpis est omnis pars quae vniuerso suo non congruit saith Austine And of the persons thus farre The dutie in respect of them is to admonish that is to put them in minde of their dutie It is the k Mat. 18.15 first step or degree in censures which must goe before sharper corrections Touching it three particulars shall be briefly scanned Quest First Whose dutie it is Answ The dutie of euery Christian vt supra They were the people of whom Paul said they were l Rom. 15.14 able to whom he m Col. 3.16 prescribes to admonish one another Doe ye aske Reasons Besides the Commandement of God First Mutual n Iude 20. compassion should teach it vs. Secondly Care of community in respect First Of the o 1. Cor. 5.6 infectiousnesse of the euill example Secondly p Ioh. 7 1◠12. For danger of wrath It iustly reprooues such as put ouer this dutie of loue from themselues to Ministers and thinke it so peculiar to them that in no degree it belongs to them Erewhile wee shewed it pertinent to the people with this difference The Minister doth it as of Authoritie the people out of sociall Charitie The publike performance is the Ministers in priuate commerce the peoples also And it is strange the Lord should commend to vs care of each others body q Exod. 23.4 5 goods good name and leaue vs carelesse of any soules saue our owne The second question is to what persons wee owe it Diogenes and the Cynikes Seneca Epist 29. saith Seneca were wont promiscuously to admonish all they met with What if they fell on deafe men They answered Words were gratuitous and cost them nothing Besides though they missed their end in many yet admonishing all they might doe good to some With like zeale shall I say or passion many are transported prodigally casting away sacred and precious admonitions vpon Dogs and Swine Our Sauiour inioynes vs in this point caution and prudence To make choice of such as wee must admonish by the Word
dayes and meats Such I make no question are some amongst vs in matters of ceremony and indifferency Weake in practice are they who though conuinced of dutie yet through passion or long custome it may be of euill are ouertaken in some sinnes The dutie we owe to such is Support l Rom. 14.1 Him that is weake in faith assume For this the Shepheards of Iudah are heauily taxed m Ezech. 34.4 They strengthened not the weake The duties we owe them comming vnder the generall of Support thus conceiue first n 2. Tim. 2.25 meekest and mildest instruction As Paul though he condescend as farre as may be to their weakenesse yet deliuers grounds of better information and labours to lead them on to greater strength and perfection of knowledge Secondly in things indifferent yeeld of right o 1. Cor. 9.22 Becomming all things to all men that by all meanes we may winne some Weake in practice first though their persons must be borne withall yet must their sinnes be p Leuit. 19.17 reproued and they restored with the Spirit of Meekenesse Secondly let not our first exactions be ouer-strict q Mat. 9.16 New Wine may not be put into old Bottels sayth our Sauiour iustifying his milder impositions on his nouitious Disciples Thirdly at no hand reiect such but cherish the least sparke or smoake of grace that shewes in them Our Sauior r Mat. 12.20 quencheth not the smoaking Flaxe Reprooued are here first carelesse scandalizing the weake secondly rigorous proceedings with Nouices And of these duties to these particulars thus farre In the passage take notice of Pauls prudence in prescribing what is conuenient to euery seuerall state and condition of Gods people As Iude in like case giues like Prescript Some saue with feare on others haue compassion Å¿ Iude 22. putting difference See also Isai 61. Followes now the generall belonging to all these that is Patience or as the word signifies Long-sufferance Be patient or long suffering toward all Now though I confesse this vertue is of that nature that it must be exercised in a sort to all men yet comparing this prescript with the like to t 2. Tim. 2.25 Timothy I cannot but thinke the Apostles purpose is to prescribe vs a temper and meane of carriage in performing the former duties that the sense may be this Suffer not your patience to bee ouercome so as to surcease these holy dueties though you see not present successe of your endeuours Obser Lacke of present successe is no warrant to any to surcease the dueties of Loue in Admonition Comfort Exhortation The faults of Gods seruants haue beene noted in this kind Ieremie seeing the present way-wardnesse of the people u Ier. 20.9 resolues to speake no more in the Name of the Lord. It is noted as his blemish and the Word of God giues him no rest till he had altered his resolution Paul in like humour enters like resolution at Corinth The Lord checkes him for it and commaunds him still to speake vnto them assuring him for all that hee had much people in that Citie After his long experience he presseth the duetie by sundry reasons First x 2. Tim. â— 25 The time of Gods calling and giuing blessing to our endeuours is to vs vncertaine it should suffice vs if God at any time giue them repentance Secondly hee puts vs in mind of their miserable bondage vnder Satan They are in the snare of the Deuill It is no easie matter to rescue a soule out of Satans Dominion that strong man armed doth not so easily leaue his possession Thirdly To Titus hee remembers vs of our owne estate and y T it 3.3 behauiour before calling euery whit as vntoward and desperate as theirs that are yet holden vnder Satans bondage Our sinnes wherein we liued as grieuous our frowardnesse as great yet when Gods bountifulnesse appeared he saued vs. Cause we haue to hope like fauour of God for others I am sure no cause vtterly to despaire of any because admonitions present are reiected How many did our selues till day of visitation came make light of How many gracious motions of Gods Spirit doe we contemne yet saw we Gods grace after all this contempt maruellous in our conuersion Vse And it reprooues that impatience of our hearts so easily weary of wel-doing in this kinde insomuch that except wee see present reformation in those wee haue to deale withall wee are ready with Ieremie to resolue to speake no more in the Name of the Lord and as the Disciples to call for fire from Heauen Now alas Brethren had the Lord thus dealt with vs left vs to our selues when wee first reiected his heauenly admonitions what had become of our soules How many gracious warnings had wee from the Lord that past away without their profit yet was the Lord pleased to follow vs with his mercy and new offers of grace till such time as hee had fastened them on our froward hearts like patience and vnwearied compassion becomes vs to our Brethren Wee haue First the Lords example to prouoke vs He z Rom. 9.22 beares with long patience the vessels of wrath prepared to destruction a Mat. 5.45 causeth his rayne to rayne his Sunne to shine on the field of the froward so long saith Tertullian till he admit detraction from his glory and men beginne to question whether there bee a prouidence taking notice of the sinnes of men Secondly We lose nought by our patience what euer the issues be What Paul speakes of Ministers is true also of priuate Monitors They are vnto God b 2. Cor. 2.15 a sweet sauour in them that are saued and in them that perish Thirdly The purchase if God at any time giue successe is of that worth that no paines can seeme too much to procure it c Iam. 5.20 Thou hast wonne a soule Me thinkes hee saith more then thou hast wonne a World the meanest soule being more worth then all the World Lastly Let vs consider that the gaine of one soule to Gods Kingdome may draw with it wee know not how many more First The example of one Sinner conuerting is very preualent with other Aliens yea the more auerse they haue beene before calling the more remarkeable is their Conuersion How doe I perswade my selfe did the conuersion of Paul so hote a Persecutor affect euen Aliens and make them pause about their courses Secondly Besides the example wee know the Nature of Grace is such it loues to communicate it selfe Neuer was Childe of God enuious in the point of Saluation but could willingly be-teeme another any other many others all others a share with him in that blissefull condition And if yee marke it the gifts of God that occasion Pride and Enuie are not those gifts that accompanie Saluation but others profitable I confesse to the Church of God yet such as in want whereof a man may be saued in hauing whereof hee may bee damned
more that attended with profit t Act. 16.14 because her heart only the Lord opened To say in a word there are u 1. Tim. 2.1 three sorts of Petitions as Paul seemes to distinguish them there is no part of mans life wherein one or all haue not their place The first hee calls Apprecations prayers for blessings wanting The second Deprecations prayers for remouall of euills felt or feared Thirdly Intercessions prayers that we make in behalfe of others There is no day or houre or moment of life that hath not necessarie vse of some one of these Wantest thou wisdome x Iam. 1.5 Aske it of God Hast thou wisedome Pray God to sanctifie encrease continue it Art thou filled with good things yet is there on earth no mecum bonum but hath a mixture of euills to be deprecated Hath God clensed thee from secret sinnes yet maist thou deprecate y Psal 19.13 sinnes presumptuous Feelest thou no temptation thou hast cause to feare it and to watch and pray z Matth. 26.41 that thou enter not into it Finally suppose thy selfe perfect in all grace set farre from sense and feare of euill How many weaklings are there in the body of Christ that need aide of thy intercessions How many elected yet vncalled How many vnder the Crosse feeble-minded comfortlesse c. Gods grace hath honoured vs so farre as to make vs a Iam. 5.16 Intercessors for our Brethren Compassion must teach vs to vse that priuiledge for their benefit Vse The duetie we haue seene Let vs see the vse Reproued here is the generall neglect of Prayer and Inuocation thus peremptorily as wee see commended to our continuall and vncessant vse The Sinners we may range into their seuerall ranks according to the seuerall causes whereout neglect of the duetie issueth First are they that out of a godlesse and profane disposition neglect this as all other works of Religion such as Dauid describes vnto vs with the brand of Atheists b Psal 14.4 They haue not called vpon the Lord swarmes of such Atheists euery Congregation is full of that haue no other thought of God or his dreadfull Name except to blaspheme it What maruell if all blessings of God turne vnto them to curses and the very meanes of saluation become occasion of their greater hardnes and deeper condemnation A second sort there are not sticking to dispute against the necessitie of this duetie and to oppose principles of Doctrine against precepts of duetie So some write of Maximus Tyrius a Philosopher that hee thus reasoned desperately against this precept of the Holy Ghost Gods prouidence and appointments are immutable prayer cannot alter them what he intends to giue he will giue though we pray not What he will not giue no importunity of prayer shall obtaine This deuotion therefore vtterly vnnecessary For answere consider Gods ordinary prouidence and the appointments thereof shall not out but include second causes And therein are disposed not onely what effects shal be produced but by what causes and in what order they shall haue their producement His will and eternall appointment hath freely linked together and subordinated the creatures to the execution of his purposes so see wee in the generation of the fruits of the earth there is an ordinary concurrence of Stars influence heat of Sunne distilling of Showres c. And this knitting together of second causes with the first is so indissoluable in the purpose and appointment of God that without them the effects ordinarily follow not so must we conceiue prayer for Gods blessings to be though no cause naturall yet a meanes appointed by the will of God to obtaine them They erre that thinke his appointments absolute without respect to second causes as meanes of their accomplishment Gregor lib. 1. Dialog Ipsa regni aeterni praedestinatio ita est ab omnipotenti Deo disposita saith GREGORIE quatenus ad hoc electi ex labore perueniant vt ipsi orando mercantur accipere quod eis omnipotens Deus ante saecula disposuit dare Neither pray we to alter Gods disposition but to obtaine what hee hath disposed and ordered to bee obtained by the prayers of his Saints Besides this In the significations of Gods secret will from which we gather the order thereof we haue promises and precepts ioyned together yea nothing promised without a prescript of duetie to obtaine the promise and that so required that if the duety commanded bee neglected the blessing promised is not obtained And shall we now say Prayers are vnnecessary which by his precept wee gather to be included in his secret appointments God forbid The Saints we find where they had greatest certaintie of obtaining most instant and feruent in praying To Isaac was the promise of a blessed seede renewed yet c Gen. 25.21 prayes he God instantly to remooue the barrennesse of his wife REBECCA To Elias God had reueiled his purpose of sending raine after so long drought in Israel yet how d 1. Kin. 18.42 buckles he himselfe in instance to obtaine it Nimirum sciebat saith Gregorie that God so promiseth his blessings that he will haue them obtained by prayer Wherefore also it is said e Iam. 4.2 Yee haue not because ye aske not There is a third sort and they pressed with conscience of their own vilenesse and vnworthinesse out of a nimium of humility and a kind of mannerly profanenesse neglect the duetie who are wee that wee should dare presse into Gods presence or presume to begge any blessing of him Vnworthy I confesse wee are all of so high a fauour if we respect our selues But if God haue vouchsafed vs this honour to be his orators and in his mercy demitted himselfe so low as to affoord vs base creatures audience let vs take heede least this shew of humilitie as Paul calls it make vs guiltie of vnthankefulnesse or disobedience Besides our custome is not to present our prayers vnto God in our owne righteousnesse or worth but in confidence of his f Dan. 9.18 vnspeakeable mercy and benignity and though it be true as Bernard hath it great is our iniquitie yet greater O Lord is thy pious loue and benignitie Lastly for this cause hath the Lord prouided vs a Mediatour his owne Sonne Iesus in whom he hath promised to bee well pleased with our persons and to accept our prayers The last sort is of them that for their weakenesse and coldnesse in prayers choose to omit it They want words they say to expresse their desires c. Ans In prayer the best Rethorike is passionate g Rom. 8.26 grones and sighes of the heart It is well said of Austin God respects not so much eloquence of words as feruency of spirit hee beares with Solaecismes and Barbarismes in our Petitions Let vs choose rather to violate Rules of Grammar and Rhethorique then this so precise a Canon of the holy Ghost Secondly remember what hath often beene taught Better is
in bonum quia humiliores redeunt atque doctiores The old distinction must here be remembred Afflictions some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishments properly so called they are such as proceed from Gods wrath and are inflicted in the Nature of Vengeances May wee thinke these matter of thankefulnesse and not rather of trembling and humiliation Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastisements or fatherly corrections They differ from the former not so much in their matter as First in the Fountaine Secondly Measure Thirdly end of inflicting and issue They issue out of GODS loue and fatherly care willing thereby to reclayme vs. They haue their y Esay 27.8 temper and mitigation according to our strength They tend to make partakers of the z Heb. 12.11 quiet fruit of righteousnesse In afflictions of this Nature if we respect the vse and fruit there is cause of thankefulnesse Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preseruatiues against sinne as PAVLS a 2. Cor. 12.7 buffeting by Satan Last are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tryals of faith whether by Satan as those of Iob or by men that persecute for righteousnesse sake In this last sort wee finde great cause of thankefulnesse and reioycing Paul cals his Crosse his b Phil. 1.7 Grace PETER and his fellowes reioyce therein as in c Acts 5.41 a great dignitie The summe is Afflictions simply cōsidered are no matter of thankesgiuing their vse and fruit is a blessing of God but that comes from them by accident only is not wrought out of the Nature of misery The extent of the dutie is best measured by comparing it with the former what wee may pray for for that wee must giue thankes and whatsoeuer is no fit matter of Prayer is as vnfit for thankesgiuing That wee may pray for afflictions I find not warranted vnto any nor by any practized For d Iob 6.11 what is our strength that wee should indure By which rule also the prophane guize of many is excluded euen for their sinnes and thriuing therein prophanely praysing God and giuing thankes to him The Thiefe for his Spoyle the Adulterer for his vncleane Dalliance the vaine Gamester for his good Fortune Gratitude saith Bernard is or should be pudica Abominable to God is that thanke that ascribes to him the operation of what hee professeth to abhorre and threatneth to punish as hee doth all iniquity The sense then thus conceiue Inioying the blessings of God be as carefull to render thankes as in the want thou wast instant in Prayer to obtayne them Let no fauour of God bee it neuer so meane bee ouer-passed without thankesgiuing Amongst Iewes were as many Thankes-offerings as Offerings of expiation and atonement to teach vs to be as thankefull for blessings receiued as in our wants wee are importunate to obtayne them And hereto tended their solemne Festiuities as to one end to testifie their thankefulnesse and reioycing in Gods Mercy and the Blessings bestowed on them in temporall and spirituall things The Saints of God were carefull in this kind in Dauid the man after Gods owne heart it is specially obseruable his Psalmes of thankesgiuing double in number to those spent in Doctrine History or Petition Motiues here First The excellencie of this seruice would bee considered First Preferred by the e Psal 50.23 Lord before all Sacrifices Secondly Peculiar to Saints Thirdly The seruice of the life to come when all other almost cease Secondly It is all wee are able to render vnto the Lord for all the benefits hee hath done vnto vs in a sense f Psal 116.12 13. all the Lord requires of vs how iustly iudge by that no obligation of the Lord vnto vs For g Rom. 11.35 who hath giuen him first Wee receiue them saith BERNARD Dupliciter gratis sine merito sine labore nostro Thirdly Vnthankefulnesse saith Bernard is that ventus vrens and exiccans that dryes vp fluenta gratiae For it God is wonted to depriue of his Blessings and to turne them into Curses Because h Rom. 1.21 22 Gentiles were vnthankefull the Lord infatuated their vnderstanding Or if the Blessings bee continued yet not in the Nature of blessings but as occasions of hard-heartednesse i Rom. 2.5 and preparatiues to greater iudgement Thus of the dutie ioyne thereto the extent of it In euery blessing of God They are of three sorts First Naturall that tend to our being or wel-being in Nature Secondly Politicall tending to our being or wel-being in ciuill societie Thirdly Spirituall seruing to our being or wel-being in Grace Euery of these require their speciall thankesgiuing And in euery of them must bee considered First The blessings themselues Secondly The vse Thirdly The continuance Fourthly The increase of the Blessings That k Acts 17.28 we liue mooue haue our being is Gods mercie towards vs that hee giues vs things necessary for sustenance of life and hearts to vse them is his Blessing not without thankefulnesse to bee acknowledged There be saith Salomon that haue them in abundance and yet l Prou. 5.13 want hearts to take comfort of them The habit of Faith is Gods Gift the vse of Faith his Gift the continuance his Gift the increase his Gift they fayle in this dutie that passe by any of these without their speciall thankesgiuing Sinnes contrary hereto First Ingratitude the sinne so detestable vnto God so odious I say not to Saints only but to all men Ingratum dixeris omnia dixeris saith Mimus Publianus And if on any people it may be charged most on vs to whom GOD hath beene richest in bountifull bestowing of his Fauours Degrees of this sinne Ancients haue thus noted First To passe by the Fauours of GOD without notice-taking of them at least in the Nature of Fauours in this degree who stands not culpable of Ingratitude before God How m Lam. 3.23 many mercies are with euery morning renued vpon vs which through commonnesse not only lose of their worth in our esteeme but their very notice and obseruation Secondly Not to requite or recompense the benefit to the bestower according to oportunitie may some say Can any recompense to the Lord his Kindnesse Behold our n Psal 16.2 wel-doing extends not to him and o Iob 22.3 what is it to God that wee are righteous Yet are there certaine duties which he is pleased to interpret after a sort as thankfull rendrings and retributions made to his bountie as when we vse his gifts to the glory of the bestower Secondly To the comfort of his Children whom he hath pleased to appoint receiuers of his Tribute and accepts things done to them p Mat. 25.40 as done to himselfe Thirdly To render euill for good A high degree of Ingratitude I could wish wee could wash our hands of it His Patience and Bountifulnesse how many abuse to licentiousnesse his wonderfull Mercy in the worke of Redemption how many make the greatest excitement to disobedience
q Deut. 32.6 Do yee thus requite the Lord O people foolish and vnwise Fourthly To diminish the worth of the Blessings as Israelires r Psal 106.24 despised the good and pleasant Land As many of our people the great fauours of God in the seedes and beginnings of Grace Fiftly To account Blessings Curses Wonderfull fauour God vouchsafed to Israel in their deliuerance from bondage in Egypt and such as while they felt they ſ Exod. 2.23 cryed after yet no sooner appeares the least danger but they t Exod. 16.3 esteeme better death in Egypt then life in the Wildernesse vnder Gods protection By Miracle GOD feedes them with Manna from Heauen and while it is now they admire it incontinently they murmure at that pleasant meate and the Flesh-pots and Garlike of Egypt seemes better food What a gracious blessing hath God bestowed on vs in libertie of his worship and plentie of his Word But oh cursed vnthankefulnesse of men crying out of this blessing as of some direfull Curse because it is crossing to their fleshly affections Secondly To this may be added formalitie in thankefulnesse thankesgiuing being vsually no more but lip-labour we can say God a thanke but he is a rare man whose heart is affected with reioycing in Gods Mercie and that feelingly acknowledgeth Gods fauour in his blessings Or that diuerts not the prayse in part to himselfe as the u Luk. 18.11 Pharise and is readie x Hab. 1.16 to sacrifice to his Nets That our hearts may bee stirred vp to this dutie take notice of these as meanes auayleable First Consider our no Merits of any the Lords Mercies yea our deseruings of the contrary Who must not say as IACOB y Gen. 32.10 Lord I am lesse then the least of all thy Mercies and louing kindnesses thou hast showne mee what were our Merits except such as Austine speakes of Meritamala See Paul and Dauid from this ground more then once exciting their hearts to thankefulnesse Secondly Meditate the misery of wanting the blessings inioyed Vsually it is true Carendo magis quà m fruendo The Lord for this cause is pleased to leaue vs many as spectacles of his wrath that seeing their miserie wee might be prouoked to prayse his Mercie And sometimes to withdraw them from his owne Children that wee might learne to set better price on them z Psal 32.1 See Dauid Thirdly Set our selues apart to serious view of their excellency there is none of them but haue a secret worth in them Make instance Remission of sinnes Fourthly Consider the preferment God hath giuen vs in his fauours aboue many of equall deserts with our selues which a Psal 147.19 20. Dauid thought no small motiue to thankesgiuing See also Exodus 19. Deutronomie 5.3 Matthew 13.17 Fiftly Amongst Gods owne Children thou mayst perhaps finde some thy inferiours in the measures of Grace I dare say there is no man but may say God hath in one kind or other made him a superior to his Brethren Comparison with those behind vs as it restraines Enuy so prouokes thankefulnesse Sixtly Stay not in the instrument by which thou receiuest Gods fauours But consider Gods hand reaching to thee whatsoeuer good things thou inoyest And of the dutie thus farre The reason pressing it followeth For this is the wil of God in Christ Iesus towards you that is It is that the Lord by his Sonne Christ hath signified to bee his will and after a sort the whole he requires of vs for all the good things he hath done to our soules other Expositions there are many this seemes most congruous The obseruation made to the fourth Chapter and third Verse here againe offers it selfe Thither I remit the Reader wishing only wee had all Wisedome to captiuate our thoughts to the obedience of Christ and not to allow disputes against the significations of Gods will what the LORD speakes to Ioshuah should me thinks be sufficient excitement to obedience b Iosh 1.9 Haue not I commanded thee It is that I am sure that formes our obedience to sinceritie and chiefly puts difference betwixt the integritie of Gods Children and the formalitie of Hypocrites and mercenary affection of Hyrelings Glorious things we find written of Formalists and such as for substance of the action are scarce exceeded by the most vpright in heart Yet cannot find testimonie giuen to any Hypocrite that hee made the Commandement his motiue If that were the ground of wel-doing how is it wee finde them so halting in their Obedience how that where is the same ground of doing there is not like performance Hee that said Thou shalt not commit adultery said also Thou shalt not kill He that said to IEHV Hee should destroy BAAL the Idoll of ACHAB signified also dislike of the Calues of IEROBOAM If therefore he destroyed Baal because the Lord so commanded wherefore departs he not from the sinne of Ieroboam which God had so seuerely punished by rooting out his posteritie It shall euer be the priuiledge of the vpright in heart to doe what God willeth therefore because he wills it VERS 19. Quench not the Spirit THe third Precept subordinate to preseruation of Christian ioy where the question is vsual whether Gods Spirit may possibly bee quenched in the hearts of his Children For resolution I refer the Reader to what hath beene largely treated by others Amongst the rest to my reuerend and neuer-enough commended Colleague Master Samuel Hieron of blessed memorie to whose elegancies and iudicious resolution I presume to adde nothing except perhaps distinctnesse of explication The termes are thus explaned Gods Spirit in Scripture hath a threefold notion vnder that name comes First the person of the Spirit the third in the blessed Trinitie Secondly the gifts and gracious endowments of the Spirit Thirdly the c 1. Cor. 12.3 motions of the Spirit The gifts and motions of the holy Ghost are here vnderstood Quenching in propertie of speech belongs vnto fire whose heat and light when it is put out it is said to bee quenched Thence it is translated to signifie the quelling or abolishing of the gifts and motions of the holy Ghost whereof the Scripture notes two degrees First called by Paul the d Ephes 4.30 grieuing of the holy Spirit of God when by any our misdemeanour or negligence we cause him to abate the life and vigour of his operations in vs. Secondly the other is the vtter losse and abolishment of his gifts or excitements His gifts are of three sorts First some tending to fit vs to particular callings and functions as were e 1. Cor. 12.4 5. those extraordinarie in the Primitiue Church as that of Saul f 1. Sam. 10.6 his fortitude wisedome Kingly magnanimitie fitting him to manage the affaires of his Kingdome the possible losse of such gifts Sauls example giues testimonie vnto g 1. Sam. 16.14 The Spirit of the Lord departed from SAVL Secondly There are gifts of other qualitie tending
1. Tim. 5.6 are dead while they are aliue and as our Sauiour They z Ioh. 3.18 are condemned alreadie For such if for any is that a Isai 30.33 Tophet prepared the burning whereof is fire and much wood which the breath of the Lord as a streame of brimstone kindleth and for euer keepes burning Secondly To these are added those that as Stephen speaks of Iewes alwayes b Act. 7.51 resist the holy Ghost and labour to suppresse the holy motions suggested by him How oft doe I perswade my selfe the worst men vnder our Ministerie heare that voice behind them This is the way walke yee in it and as Agrippa are c Act. 26.28 almost perswaded to become Christians But see the cursed vnthankfulnesse of men wilfully setting themselues to repell such motions those sweet inspirements of Gods holy Spirit they call I would I might say ignorantly fits of melancholy I am sure profanely qualmes of deuotion And then haste to their cursed companie and no lesse then abominable courses to chase away those qualmes of conscience Oh wonderfull mercy of God offered to such mens soules had they grace to consider and accept it How iustly may the Lord say to them as he speaks to Israel d Hosh 13.9 Your destruction is of your selues and as to Ierusalem e Isai 5.4 What should he haue done more that he hath not done Teaching them by his Word wakening them by his Rod inuiting them by his bountie offering himselfe to them by his Spirit whiles they desperately forsake their owne mercy The issues vsuall of such men are First that their hearts grow thereby more obdurate Secondly the life more brutish and abominable Thirdly else fall they into agonies of conscience such as wherin they perish through euerlasting despaire Thirdly A third sort there are and they are much amongst vs men that vnder pretence of discretion and seeing more into the state of Religion then at first entrance they could see abate of their feruour and as they now terme it violence of gracious affections seeming to conceit there may be a nimium of deuotion men may be ouer-forward and zealous A Sermon now and then doth well euery weeks hearing is not so necessarie studie of Scriptures is good at leisure times as it were for recreation we be not Angels but Men and there is a reason in all things euen in religiousnesse if men could hit on it I confesse there is a kind of deuotion wherein men may be too feruent but that deuotion is superstition a kind of zeale whereof may be a nimium but that is f Rom. 10.2 zeale not according to knowledge yet beware I beseech you you giue not the Lord the least occasion to complaine of you as of the Angell of Ephesus that you haue left your first loue and take heede this temperatenesse and discretion as it is called degenerate not into g Reuel 3.16 luke-warmenesse the worst temper that can be of our Religious affections Feare to bee noted of backe-sliding Tremble to lose the least measure of Gods gracious gifts to abate any thing of the heat and feruour of sanctified affections It is a step towards quenching but to slake the fire of Gods Spirit in our hearts Meanes of cherishing and keeping in life our spirituall gifts First exercise and imployment Secondly h 1. Tim. 1.19 Good Conscience and holy obedience which while some neglect they make shipwracke of faith Thirdly humilitie in Bernards iudgement is conseruatrix virtutum Fourthly i Heb. 10.25 Forsake not assemblies of Saints neglect no meanes sanctified to worke establishment How may the motions of Gods Spirit be distinguished from Diabolicall delusions Satanicall suggestions are oft subtilly contriued cunningly coloured that lying spirit sometimes dares counterfeit the Spirit of truth Scarce euer was heretique so phantasticall or impudent but pretended guidance by the Spirit of God Anabaptists teaching to despise Authoritie to vilifie all other ordinances of God pretend I know not what instincts and reuelations from the Spirit of God Montanus tells of a strange Paraclete that inspired him and guided to publish his damned errors Meanes of discerning First Isai his watch-word let it be our rule k Isai 8.20 Deut. 13.2 3. To the Law and to the Testimonie if they speake not according to this word it is euidence that there is no light in them Secondly The gift of Prophecie as of miracles is now ceased in the Church God deales not now as in former times by extraordinary instinct or inspiratiō His charge is To l Reuel 22.11 adde nothing to the words of IOHNS Prophecie vnder paine of addition to be made to our plagues Thirdly If the matter of the suggestion be euill either in the whole kind or by circumstance it is no Diuine motion but either a m Iam. 1.14 concupiscentiall phantasie or a n Iob. 13 2. Diabolicall delusion Fourthly Euer be iealous of all motions leading thee beyond thy calling or measure of gifts The rules are o Rom. 12.6 Sapere ad sobrietatem and p Psal 131.1 not to meddle with things too high It is glorious to exercise the Ministerie but examine thy gifts Excitements to enter that function without gifts thou mayest well thinke are but suggestions of pride VERS 20. Despise not Prophecyings THe duetie he prescribed tends in the holy practice of it to preserue the life and vigour of Gods Spirit in vs. The sense conceiue thus Of Prophecie we find two sorts First Extraordinary that stood partly in foretelling things to come by immediate reuelatiō partly in interpreting Scriptures with vnerring spirit In regard of which function those whom the Lord extraordinarily stirred vp in the old Testament some also in the New were called Prophets Of which sort if now were any they ought to haue their extraordinary respect There are I know that arrogate such a lumen Propheticum and reckon it amongst the markes of their Church But if q Reue. 22.18 nothing may be added to the Prophecie of Iohns Booke it should seeme the Lord hath therein fully reueiled whatsoeuer is necessarie to be knowne touching state of the Church to the end of the world and then what needs a new light of Prophecie Secondly Another ordinary intimated by the Apostle with whom to Prophecie in this kind is r 1. Cor. 14.2 to speake vnto men to Edification Exhortation Comfort In our vsuall language we call it Preaching Therefore termed by PAVL Prophecying perhaps because the matter of preaching in those dayes was the Scriptures in MOSES and Prophets in opening and applying whereof the seruants of God were then conuersant And of such prophecyings would Paul be vnderstood His prescript in respect of preaching is not to despise it That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies highest reuerence and esteeme most conscionable attendance due to this ordinance of God In pressing that duetie I haue beene forestalled by the paines of my reuerend Symmysta whom I
sanctified may haue their pauses yea also their declinatiōs But sure it is true for the ordinary They that are planted in the house of God are fat and flourishing and p Psal 92.13 14. bring foorth more fruit in their Age. Now God be mercifull to this declining Age this slowbacke or rather backe-sliding generation How many gracious Sermons haue we heard the fruit whereof we neuer yet tasted And where is the man amongst many that can say his proceedings are answerable to his time and standing in Grace and thinkes it not well with him that hee holds what he first receiued in knowledge and obedience How many are of the mind to befoole themselues for their ancient zeale and strictnesse in holy practices Yea which a mans heart would bleede to thinke on how many carried away with the errour of the wicked haue fallen from their wonted stedfastnesse Enlarging their Conscience to swallow vp such sins in commō practice the thought whereof they once trembled to admit Seriously and betimes thinke of these things q Reuel 2.5 Remember whence ye are fallen and doe your first workes Iealousie of our gracious estate it is iust ynough that ariseth from our pawsings more that issues from our declinings The man truely sanctified God calles continually out of the power of darkenesse Thirdly To these adde continued carefull vse of meanes that God hath sanctified to worke growth and continuance in Grace Word Sacraments Prayer exemplified in the r Act. 2.42 Conuerts of Ierusalem Dauid c. See also 1. Pet. 2.1 Prou. 8.34 They are dangerous conclusions taken vp by some I hope it is through their ignorance Suppose hearing is good at all times not so necessary after a man hath felt the power of the Word to conuert him such an one by priuate studie may sufficiently further his progresse in sanctitie though publike meanes be neglected A proud and cursed conclusion The ſ Heb. 10.25 26 high-way in the practice of it to Apostasie had these men wisdome without flattery to examine their owne state how sensibly might they perceiue that if they lose not what they had receiued yet they grow not as others that wait at the gates of wisedome They haue cause to be iealous of their soundnesse in sanctitie who are thus indifferently affected to publike Ministery VERS 25. Brethren Pray for vs. THe third particle of the conclusion wherin the Apostle prayes the helpe and comfort of the peoples Prayers In it obserue first Pauls modestie secondly the peoples duetie Pauls modesty in that being so worthy an Apostle so excellently gifted aboue the ordinary yet requires the assistance of the peoples Prayers Where we may notice How men of greatest gifts may yet reape comfort by the Prayers of meanest Saints For which cause is Pauls so often intreaty of that fauour from Gods people See Ephe. 6.19 And if we consider First how impartiall the Lords respect is to all his Saints Secondly how he delights to oblige vs each to other in the body of Christ Thirdly How much hee reioyceth to haue thankes for his blessings returned from many Fourthly what coldnesse may ouertake the greatest when there is feruour in the meanest this will easily appeare First t Psal 145.18 God is rich in mercy to all that call vpon him in sinceritie and truth giues as soone to the meanest as to the greatest u Iam. 1.5 without exprobration It is an opinion arguing too much ignorance of GODS Nature and Loue to thinke Prayers receiue their value from the excellencie of our Gifts The cause of audience is no gift in vs but First the Mercie and Promise of God Secondly The merit and intercession of Christ which equally belong to all the Lords people Neyther may wee thinke the Lord takes pleasure in fluent speech or Rhetoricall ornaments of Prayers Firmenesse of beleeuing feruencie of affection much more please God then all other adiuments and helpes whatsoeuer which may be as great in men otherwise meanly gifted as in those whom in other indowments the Lord hath preferred before many Secondly Besides the Lord delights by all meanes to make vs each beholden to other What Paul speakes of the body Naturall is as true of the Mysticall The head cannot say to the foote x 1. Cor. 12.21 22. I haue no neede of thee Nor the principall members in Christs Body that are as Hands or Eyes to the Church to those that are as low as the feete I haue no need of you So hath God dispensed his gifts in all kindes that euery one hath in some respects his preeminence aboue another Which made Paul say We should euery man thinke another y Philip. 2.3 better then himselfe Non minùs verè quà m humiliter as Bernard glosseth because in some gift or other at least in the measure or vse another may be a better to vs. One perhaps prayeth in better termes another with more faith to bee heard a third with more sense of wants and ardencie of desire If none of these yet may the Lord of purpose denie that to the Superiour which he grants to the Prayer of the Meaner that by all meanes hee may cherish a louing respect in the greatest towards the meanest of his Saints Thirdly Moreouer It is that the Lord much reioyceth to haue the prayse of his mercie celebrated by the mouthes of many Saints Blessings intended to singulars he will haue begged by many that for the bestowing he may reape thankes from many That made Paul desirous to haue his deliuerance obtained by the Prayers of many That as it is procured by many z 2. Cor. 1.11 so thankes may be returned from many to God the Author of the blessing whilest euen in single blessings bestowed on singular persons many yet may see the louing kindnesse of the Lord in attending to their Prayers Fourthly Finally The greatest of Gods Seruants oft feele remissenesse of their feruour as in other Offices religious so in this of Prayer The Lord withdrawing the liuely vigour of his Grace whether to preuent or chasten Pride or to correct Ingratitude and Licentiousnesse for what cause soeuer The greatest may obserue their deuotions keepe not alwayes the same pitch of feruour sometimes prosperitie distracteth sometimes extremitie of anguish ouer-chargeth affection perhaps as befell Dauid in particulars of grosse sinne we are ouertaken to the grieuance of Gods Spirit of Grace and deprecation in the greatest whereas in the meaner where is more feare and humilitie through conscience of infirmitie they abide in their ancient vigour In which case who sees not how helpfull to the greatest the Prayers of the meanest may be And it giues iust occasion to notice that cursed policy Vse 1 of the Church of Rome whereby as one meanes they grew first to ingrosse the Reuenewes of Kingdomes where they once gate footing It was pretence of daily Prayers to be made in behalfe of their Benefactors And that as they bare people in hand by
Thummim vpon his holy ones If m Mat. 6.23 the light that is in you be darknesse how great is that darknesse A second particular to bee prayed respecting our office is the exercise of gifts of Knowledge and Sanctity In that sort that may bee most behoouefull for the glory of the bestower and benefit of his people As Paul n Ephes 6.19 That a doore of vtterance may bee opened to speake the Word boldly as wee ought to speake Wee cannot bee ignorant what falles out in the euent to many what may befall vs in the Ministers God sets ouer vs. How many haue wee seene of worthy gifts in the Church of God men as a man would thinke fashioned for the worke of the Ministery eyther through lacke of Conscience or loue of ease or ouer-taken with loue of the World or dismayed with sense or feare of afflictions or dis-heartened with lacke of successe become vtterly vnprofitable to the Church of GOD suffering their worthy gifts to iust without any profit to the people of God And amongst them that tremble so to bury their Talent yet coldnesse and feare or imprudence disaduantaging Lord how much the preuayling of their Ministery Thus thinke we are as Iames said of ELIAS Men of like mould o Iam. 5.17 subiect to like infirmitie and passions Pray therefore oh pray God to excite vs to vse to direct vs aright to vse our gifts to his Names Glory and his Churches Saluation The third specialtie respects successe of our labours That the p 2. Thess 3.1 Word of God may haue free passage and bee glorified Need I presse it by Reasons these are mee thinkes preualent First The great discouragement may come to Ministers through lacke of successe and blessing vpon their indeuours when they shall bee forced to cry out as ESAY q Esay 49.4 Wee haue laboured in vaine and spent our strength With Ieremie it preuayled so farre that hee resolues to r Ier. 20.9 speake no more in the Name of the Lord with Paul so that hee Å¿ Acts 13.51 shakes off the dust of his feet for testimonie against the people Secondly To this adde that hereupon depends in part the hastening of our perfect and consummate felicitie deferred for no other cause but that t 2. Pet. 3.9 the number of the Elect is not yet accomplished Thus many respects there are pressing on the people as Dutie Prayer for their Ministers in regard of their Office And is this a Dutie How cursed a generation then are wee fallen into wherein what should bee prayed as a principall blessing of God is so repined at as if it were some heauy plague or Iudgement God hath sent vpon the World in giuing vs Pastors after his owne heart to feed vs with Knowledge and Vnderstanding First How frequent is that out-cry of the people Neuer was merry World since preaching came vp in such plenty To men so esteeming this blessing I dare say it is as they esteeme it a Curse a Plague a Iudgement sent to them only as a testimony to make their disobedience more inexcusable their damnation more intolerable in the Day of Iudgement And a day may come when they may wish and wander to heare a Sermon to ease the agonies they are perplexed withall but shall finde no oportunitie Secondly Another sort there is of Hellish people to whom in our Ministerie nothing is so great a Corrasiue as the blessing and successe GOD in mercie giues it amongst his people That which Saints and u Luke 15.10 Angels reioyce in none but Deuils and damned Hel-hounds are tormented with These men count their torture as the Pharises See x Iohn 12.19 yee not that we preuayle nothing but all the World runnes after him Iâ— this thy griefe that God is pleased to glorifie his Word to make it powerfull to rescue his people out of the snare of the Deuill Of all markes of a gracelesse heart I know none more certaine then to grieue at the successe of the Gospell to enuie at the inlargement of Gods Church Thus of the things to bee prayed regarding our Office To our persons must bee prayed protection and deliuerance y 2. Thess 3.2 That wee may bee deliuered from vnreasonable and euill men that haue not faith Necessitie of it appeares to any man considering either the enmity of the World or the infirmity of our persons First As God hath z Gen. 3.15 put enmity betwixt the two seedes neuer to bee reconciled so against none is the malice of Satan or his seed with more eagernesse carryed then against Ministers whom hee knowes GOD hath made his chiefe instruments of ruining his Kingdome Thence haue hotest Persecutions violentest temptations beene directed to them and still the more profitable the Minister the more felt he Satans malice PAVLS a 1. Cor. 15.10 labours were more then all so b 2. Cor. 11.23 were his persecutions The Saints are all tempted c Luke 22.31 Apostles sifted and winnowed with temptation Secondly To this adde consideration of humane infirmitie from which who may exempt himselfe Elias a great Seruant of God yet growes weary of Ministery and life also through his continuall vexations by Iezebel And vnder Iulian how many great Lights of the Church were eclipsed drawne downe from Heauen with the baytes of preferments layd for them by that cursed Apostata Insomuch that it is thought the hottest Persecution preuayled not so much to worke reuolt to Paganish Idolatry as that policie of Iulian in promising aduancements to honour Beloued Christians wee also are men subiect to like infirmitie through infirmitie they fell by Grace we stand as it instructs vs not to be high-minded but to feare so admonisheth you to begge with instance at Gods hand deliuerance from like temptations or more strength of Grace to resist them The rather because yee cannot bee ignorant how perillous for infection are the falles of Ministers eminent in the Church of God Their falles are as that of the great Dragon d Reuel 12.4 drawing after him to the Earth the third part of the Starres of Heauen Wherefore bee exhorted amongst other Offices of Loue and Thankefulnesse not to forget this of Prayer to God for our deliuerance and preseruation Thinke it not enough that yee yeeld vs audience or reuerence or maintenance except this Office of Loue bee added to pray for our standing amids the many assaults of Satan and vexations from absurd and faithlesse men Remember who said I e Mat. 26.31 will smite the Shepheard and the sheepe shall be scattered The distractions of many Churches by that occasion if wee see not we are blind if we lament not we want bowels of compassion VERS 26. Greete all the Brethren with a holy kisse THe fourth branch of the conclusion Pauls greeting or salutation which hee desires in his Name to bee remembred to the Saints Wherein is first the Act Salute Secondly the obiect or persons
of these Ordinances and teacheth men so he shall bee called least in the Kingdome of Heauen The persons to whom by reading it must bee imparted are all the Brethren that whole Church of God The inference mee thinkes is current That to knowledge of Laickes God wil haue Scriptures communicated First So for the Law is the charge to reade and o Deut. 6.6 7 8.9 rehearse the words thereof in the audience of Iewish children To p Deut. 17.18 19. the King must bee transcribed a Copie of the Law that by daily reading and meditation therein hee may learne to feare the Lord. Secondly To Saints of the New Testament commendation is in that behalfe giuen Peter to them that attended to Propheticall Scriptures q 2. Pet. 1.19 Yee doe well PAVL records two Timothies prayse That of r 2. Tim. 3.15 a childe little he had knowne the Scriptures CHRYSOSTOME ad Colos 3.16 Audite Seculares Comparate vobis Biblia Animae Pharmaca Augustine to Volusian vrgeth studie of Scriptures vpon learned and vnlearned assuring them that therein the Lord speakes Ad cor indoctorum pariter ac doctorum Sparing infinite testimonies consider Reasons First Duties required of the people such as without Scripture-knowledge they cannot performe First ſ 1. Iohn 4.1 Tryall of Spirits Secondly t 1. Pet. 3.15 Making Apologie for the Faith Thirdly u Rom. 12.2 Proouing in all things what that good and acceptable will of the Lord is Secondly Ends of writing belong to the people such are First x Rom. 15.4 Instruction Secondly Consolation Thirdly Necessity of their knowledge cōcernes them First They are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that Couenant which God made with man Secondly People also are called to the y Eph. 6.13 17 spirituall warfare and haue need of this Armour The more accursed is that practice of Rome seizing Scriptures to the Clergie as their priuiledge and prerogatiue interdicting the people acquaintance with them The questions betweene vs are two First Whether Scriptures must bee permitted to Laickes in a knowne Tongue Secondly Whether their publike reading must be in a Language vnderstood of the people To the first they answere Their Prohibition is not absolute to all Laickes To men that can soberly vse them faculty being obtayned of the Ordinarie Scriptures are permitted in a knowne Tongue Whether they should promiscuously lye open to all the Laity is the question But at no hand may they be publikely read in a vulgar Tongue Contra. First Mee thinkes the state of the Church Christian should not seeme any whit inferiour to that of Iewes if to Iewes their reading was promiscuously not permitted only but inioyned why not rather to people Christian Secondly To people is that Iniunction vniuersall That the z Col. 3.16 17. Word of God dwell in them plenteously Will they say perhaps in a strange Tongue What meanes the Precept subioyned of teaching and admonishing one another Thirdly What else was Gods ayme in that gift of Tongues what time he meant to set open to Gentiles the doore of Faith but that a Act. 2.8 11. euery one might heare in that Tongue wherein he was borne the wonderfull workes of God Fourthly And to what purpose was that paines of Ancients translating Scriptures into vulgar Languages as Hieromes into the Dalmatian Chrysostome into the Armenian Tongue Vulphilas into the Language of Gothes In Bedes time were extant Translations into sixe seuerall Languages for the vse of the people of this Iland Vainly except to people also their vse was freely intended And that especially their publike reading in the Assemblies should bee in a Language vnderstood of the people euinceth First the charge giuen for reading this Epistle in the Tongue wherein it was written the Natiue Language of Thessalonians Secondly The custome of the Iewish Church Thirdly The ground of the Apostle That all be done b 1. Cor. 14.26 to edifying Fourthly The end of reading that the people may learne to feare the Lord. Fifthly Practice of ancient Church Christian recorded by their owne Lyra and Caietane Let all Gods people be exhorted sith God hath pleased so euery way graciously to tender vs the knowledge of himselfe to make vse of his bountie Count we it our shame to be strangers in the Doctrines and Language of the Scripture Reasons perswading their daily studie First Here onely is reuealed the sauing knowledge of God in Iesus Christ there is no other Learning that c 2. Tim. 3.15 can make vs wise to saluation God hath indeed by the Creatures made knowne himselfe to the World so that whoso runnes may reade in them the Maiestie Power Wisedome Goodnesse of the Creatour Howbeit by all d 1. Cor. 1.21 the Wisedome that shines in the Creatures the wisest Heathens could not know God aright but perished euerlastingly in ignorance of the Mediatour All they could thence learne was but what might e Rom. 1.20 make them inexcusable But here haue wee reuealed and made knowne vnto vs the way to life f Rom. 1.17 The righteousnesse of God from Faith to Faith Secondly No other knowledge was euer able First to conuert the Soule or Secondly comfort the Conscience distressed LACTANTIVS comparing the Word of God with Philosophie and the best Morall Precepts tending to reforme the life shewes excellently by confessions of the chiefe Masters of manners amongst the Heathen how vnable their Morall Wisedome was to kill and subdue corruption insomuch that after all their strictest Discipline and hardest labour they are forced to confesse plus valere Naturam And that after strength wasted in studie of Philosophie neyther themselues nor others are made better if Naturall Propensions oppose their Precepts All their wisedome where it most preuayles Non exscindit vitia sed abscondit But the few Precepts of the Word of God so alter and change the whole man and that in a moment that wee can scarce know him to be the same Da mihi virum qui sit iracundus maledicus effraenatus c. paucissimis Dei verbis tam placidum quà m ouem reddam c. So still is it the priuiledge of the Word of God g Psal 19.7 to conuert the Soule Secondly To settle the Minde and Conscience in a state of tranquillity and peace the trauell of wisest Heathen was great yet all in vaine whiles they were ignorant of him whom Scripture alone reueales to * 1. Tim. 2.5 bee the Mediatour betwixt God and man the man Christ Iesus the h Isai 9.6 Prince of our pease Author of reconciling sinners to the Maiestie of God To draw towards conclusion marueilous hath beene Gods mercy to vs in this behalfe aboue that he vouchsafed to former ages Amongst Iewes vnder Antiochus it was made Capitall to haue the Booke of the Law No lesse dangerous to our forefathers in dayes of Poperie to be familiar with the Scripture more mercifully hath the Lord dealt with vs graunting meanes of