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
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
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
though none want his fulnesse yet euery ones glorie is not alike abundant The Disciple hath p Matt. 10.41 a Disciples reward The Prophet the reward of a Prophet as discrepant in the measure as is excellently the imployment and worke of a Minister aboue that of a Hearer * Bernard in Psalm Qui habitat serm 9. Sit licet elatis pariter omnibus vnus idemque denarius vitae reddendus aeternae at in ipsâ tamen sicut stella à stella differt elucitate alia claritas solis alia claritas Lunae alia Stellarum sic erit resurrectio mortuorum quamuis domus vna diuersae tamen in ea sunt mansiones vt videlicet quantum ad aeternitatem sufficientiam qui parum non minoretur qui multum non abundet quantum vero ad eminentiam discretionem meritorum vnusquisque accipiat secundum suum laborem ne quid omnino pereat quod in Christo sit seminatum Thus hath the great God of heauen beene pleased to excite our dulnesse but behold a cursed modestie no where more frequent then in gracious practice wee still looke for a Leader that may first giue the aduenture are both to be singular or ouer-forward in goodnesse And they that in all other things like euen enuious emulation in Grace and Pietie loue not to be emulous In Riches whose couetousnesse desires not eminence in honour what Haman would not be a transcendent euen in lewdnesse men striue for peerelesse excellencie It is a glorious stile amongst Drunkards to be King of Good-fellowes onely in Grace any modicum is thought sufficient here onely wee feare a nimium q Eccl. 7.16 to be iust ouermuch August in Epist 144. Humanam dico propter infirmitatem saith Augustine paraphrasing that place This preariseth the Apostle as hauing more to say had the people beene able to beare it for we owe more seruice to righteousnesse then men vse to affoord vnto sinne How happy were wee if the streame of our ancient desires and paynes to sinne were carryed in any measure of proportion to righteousnesse But how iust is the taxe laid on vs by our Sauiour r Luk. 16.8 the Children of this world are more wise more eager more any thing in their generation then the children of Light It is true I confesse which perhaps is the hold-backe the best measure of sound grace is sauing the meanest place in Gods Kingdome happinesse al sufficient yet take this with you hee hath no grace in soundnesse that thinks he hath sufficient nor shall hee find any place in that house of so ſ Ioh. 14.2 manifold Mansions that striues not to t 2. Pet. 3.18 grow and excell in Grace and in the knowledge and obedience of our Lord and Sauiour To whom they became Types is next expressed To all that beleeue in Macedonia and Achaia that as appeares by their description here were in CHRIST before them Obser So ofttimes it falls out that the latter in conuersion becomes the more excellent in Christian practice Subitus calor longum vincit teporem Hier. ad Paulinum de institut Monachi that it may haue place here that our Sauiour said There are first which shall be last and last which shall be first As in a race ofttimes he that sets out last outstrips the forerunner and comes before him to the Goale PAVL last called to Apostleship yet not inferiour to the chiefe Apostles in measure of gifts u 1. Cor. 15.9 10 in labours much more abundant DAVID vaunts not himselfe but magnifies the power of GODS grace in his vse of the meanes when hee professeth he was become x Psal 119.99 Nouissimus in ordine primus in meritis est Hier. quâ supra wiser then his Teachers and of more vnderstanding then they that were his Ancients Reasons are some in the foregoers that cast them behinde perhaps First their high-mindednesse and conceit that they haue alreadie attayned whence issues neglect of meanes sanctified to their establishment and growth in Grace Wee haue seene Nouices in Religion Smatterers in diuine Knowledge presently become Teachers of their Teachers scorning the Ancient stile of Gods people to be termed Disciples they heare not to learne but to iudge as Criticks onely and Censors of their Ministers maruell not if GOD plague such pride permitting them to decayes for his profession it is to y Iam. 4.6 resist the proud and to adde grace to the humble Secondly withall they may be obserued for insolent and contemptuous carriage towards their Inferiours in gifts and disdayne no lesse then scornefull towards them yet left in the power of darknesse Thirdly and lastly bearing themselues as men made perfit and contented with that which they haue alreadie receiued so respecting what they haue come vnto that they forget z Phil. 3.13 14. pressing towards the marke Secondly in the After-commers thus First the greater loue of God seene in pardon of sinnes so long continued whence issues greater ardencie of their loue to God and zeale to doe him seruice For they that are truely penitent after they thorowly haue a feeling of their former sinnes forgiuen become more thankfull to the Lord for his mercies all the daies of their liues they a Luk. 7.47 loue much because many sinnes are forgiuen them Experience hath oft found the viler man before calling and he that hath most earnestly persecuted the Saints of God and the true Professors of the Gospell of Iesus Christ in proofe the most feruent when God hath once touched and turned his heart Secondly perhaps also that addes spurres to their progresse their late taste how b 1. Pet. 2.3 gracious the Lord is whom now they feele so sweet that they thinke they shall neuer be satiate with the pleasures of his house Thirdly And the LORD whose disposition this is would shew himselfe an absolute LORD of his gifts bound to none no not for good vse of gifts receiued saue onely by free promise that also wee may see the measures of Grace are in him absolutely to dispose when as hee giues to the c Mat. 20.14 15 last as much perhaps more then to the first Vse 1 What euer the reasons be the thing we are sure is true and haue cause for our particular many of vs to lament inasmuch as the cause of our casting behind is so apparent in our selues How many haue wee seene at first entrance into Christianitie peerlesse for pietie and strict care to depart from euill now befooling themselues for that too much precisenesse in moralities and halfe of the mind it was a delusion of the Deuill Once thinking the best decking of womanhood d 1. Pet. 3 4. Meeknesse and Humilitie now doting vpon toyes and garish trifles in apparell repenting that euer they carryed face of the Daughters of Sarah Desirously imbracing all oportunities of hearing now as Felix in his trembling e Act. 24.25 putting it
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
are mutually helpefull each to other knowledge the mother of practice practice the nurse of knowledge Fiftly Seeing sinnes are of most difficult pardon hauing in them a spice almost of presumption The plea for pardon of Iewes made by our Sauiour is made fauourable by this circumstance they k Luk. 23.34 knew not what they did This reason there was of Gods mercie to PAVLS blasphemie and persecution that l 1. Tim. 1.13 he did it ignorantly Sinnes of knowledge are not vncapable of pardon there were sacrifices of atonement m Leuit. 5. for sinnes willingly committed Yet is the forgiuenesse of difficult procurement and assurance VERS 3. For this it the will of God euen your sanctification THe Apostle declares the Grace of God wherein hee expected their proficiencie sanctification annexing new reason therof the will of God Sanctification passiuely taken comprizeth two things First Conformitie of our nature to the nature of God Secondly Conformitie of our actions to the will of God Of the first speakes Peter stiling it n 2. Pet. 1.4 the participation of the Diuine Nature by analogicall resemblance of qualities when we are patient mercifull iust holy pure as our God is pure it is vsually made to comprehend First o 2 Cor. 7.1 Freedome from filthinesse of flesh and spirit Secondly Presence of gracious habits and qualities inclining to holy performances Holinesse of our actions is described Their conformitie to the will and Commaundements of God When what hee prescribes is done so as he prescribes it to be done When what he commaunds to abstaine from we flie from in that maner that he prescribes The care of it euery where vrged vpon vs. First wee haue here signification of the will of God Emphatically to be vnderstood Secondly p 2. Pet. 1.4 Promises many and excellent giuen vs to this end as that God will be a q 2. Cor. 6.16 17 18. father vnto vs dwell in vs as in his Temple if in holinesse we be carefull to resemble him Thirdly It is made euidence of our title to all fauours of God election redemption iustification adoption Fourthly the issue and reward promised r Rom. 6.22 life eternall Fiftly and that nothing may bee wanting to our excitement we are remembred that ſ Heb. 12.14 without it no man shall see the Lord. By so many reasons hath God pleased to presse vpon vs the care of holinesse would we thinke in the Church of God there should bee found men so desperately profane as to scoffe at the indeuour of it how true is it of our times that the Prophet complained he that walketh vprightly makes himselfe a prey a reproch and by-word to the generation of Esau Should not the Lord be auenged of such a nation as this Marueilous is Gods patience I should maruaile else that we are not consumed And for their owne practice how generally is the care of holinesse cast off with that hellish protestation they are not Saints If they would say Angels I would say with them but they are Saints that are Gods children and whoso persists alien from the life and affection of Saints Saint Iohn doubts not to say of him t 1. Ioh. 3.8 Hee is of the deuill Let vs hauing so many and so excellent promises bee exhorted to u 2. Cor. 7.1 purge from all filthinesse of flesh and spirit and to grow vp to full holinesse in the feare of God For this is the will of God Gods will signifies First his facultie Secondly act of willing Thirdly tropically the thing willed in which sense it is here taken q.d. It is that the Lord requires of you especially therefore to be endeuoured Obser So should the significations of Gods will be motiues strong enough to perswade obedience Though no other inducement or reason appeares this alone should sway vs that so is the will of the Lord. For first his power is absolute to command Secondly his will the rule and measure of Iustice God wils not things because they are iust but things are iust because Gods wils them Thirdly the Nature of obedience is this to doe what God willeth intuitu voluntatis and because he willeth Let this bee our rule to walke by that we may silence in our selues the idle disputes of flesh and bloud That coeca obedientia imposed by Romanists vpon their Priests is due to no creature to God yet and him onely we owe it There are in this curious age rise presumptuous inquiries many That of Moralists is ancient whether ius be in rebus Generally it is affirmed for most moralities howbeit it must bee graunted particular equitie of euery prescript is not to vs apparent Our people must haue equitie showne in euery prescription else see they no necessitie of obedience No equitie appeares to them in Christs precept x Luk. 6.35 to lend freely no reason the borrower should haue benefit by their money they none by his labour But if Christ say Lend freely it is safest to captiuate thy thoughts to the obedience of Christ y Rom. 12.2 Prooue what is the acceptable will of God that once vnderstood obedience better beseemes thee then curious inquisition There are with whom the ancient inquiry is frequent Cui bono z Mal. 3.14 What profit is it to serue the Lord First It is enough we haue conscientiam rectè factorum Secondly yet true it is no man serues God for nought Thirdly and why should it not suffice vs that the Lord wils and commands it when as in his impositions he intends a Iob. 22.2 not his but our benefit Ita enim voluit Deus sibi ab Homine seruiri vt eâ seruitute non Deus sed homo seruiens inuaretur LOMBARD VERS 3 4 5. That you should abstaine from fornication That euery one of you should know how to possesse his vessell in holinesse and honour And not in the lust of concupiscence euen as the Gentiles which know not God THe generall matter of proficiencie thus explained the Apostle descends to particulars of duetie comprised vnder that whole of Sanctity leading the people along sundry the Commandements wherin of likelihood he saw them most either defectiue or indangered Like wisedome in particularizing generals of our doctrines and exhortations beseemes vs in our Ministerie First both for that errours are most frequent in particulars and where generals are acknowledged conuiction is difficult in particulars Secondly as also for that our people are either impotent or negligent to proceed in Meditation farther then the Preacher leades them The first particular instanced is of dueties belonging to the seuenth Precept that here seemes to haue full explication First the sinne to be abstayned from Fornication Secondly the vertue to be exercised Chastitie Thirdly the measure of both very lust to be mortified else thus conceiue particulars First the duetie Abstayne from fornication Secondly the meanes Know to possesse your vessell c. Thirdly Reason Vers 15. Fornication in
through wilfull contempt of knowledge tendered them in the meanes Secondly As more excuselesse so more shamelesse He must me thinkes haue a brow of Brasse that now liues in any grosse sinne as Drunkennesse Whoredome c. So clearely hath the Lord made knowne his Truth that euen children are able to tell a Sweater c. he fearefully offends Gods Maiestie Times were perhaps but those times are past when a man might haue swallowed vp many a foule sinne without notice of many so grosse in former times was their Ignorance so little their Knowledge that I thinke it true of many in many foule sinnes they knew not that they did euill But I would faine know what now are the sinnes that almost Infants cannot discouer That we may now say as the Lord of Israel They are impudent children and of a Whores forehead that walke in such notorious abominations Thirdly If none of these moue let it be considered our plentie of Knowledge addes much to the weight of our sinnes Euery sinne is now double to that it was in times of grosse Ignorance or lesse means of Knowledge To him e Iam. 4.17 that knowes to doe well and doth it not to him it is sinne Sinnes of Knowledge are cateris paribus greater then sinnes of Ignorance The f Luk. 12.47 punishment wee know is greater therefore the sinnes Ezechiel hath a speech something strange at first hearing Samaria g Ezech. 16.48 and Sodome saith the Prophet haue not done halfe the abominations of Ierusalem Not halfe the abominations of Ierusalem The Idolatrie of Samaria the Lust and Crueltie of Sodome for the kind and matter of the sinnes might well sway with those of Ierusalem but yet consider circumstances in degree of heynousnesse farre greater were they of Ierusalem Gods mercies to Ierusalem more in euery respect in this especially their Knowledge at least their meanes of Knowledge farre greater then any vouchsafed to Sodome or Samaria So may we say generally of the times of the New Testament our sinnes haue this one circumstance to adde much to their weight our Knowledge at least the meanes of it are farre greater then any was euer graunted to Fore-fathers amongst Iewes or Gentiles Would God we had not too iust cause to complaine as the Lord doth of Ierusalem that as shee had iustified Sodome so we shall I say the Iewes yea the very Heathen that they vngracious and abominable as they were yet may well seeme righteous in respect of our multitude now liuing in times of the Gospel How odious to them was Drunkennesse To many of them Whoredome Vsurie Euen of vaine Swearing many made much Conscience Periurie they hated as Hell it selfe The greater no question shall be the damnation of those Monsters amongst vs h Iude v. 12. without feare feeding themselues in such sinnes Thirdly The last vse let be the dutie that concernes vs in respect of this gracious estate as it is inferred by the Apostle in the Text Therefore let vs not sleepe as doe others c. Sleepe is of two sorts one of the Bodie the other of the Mind metaphorically set out vnder the resemblance of that of the Bodie binding the Senses so that they cease for the time to doe their office I need not say any thing to expresse the nature of it neither is it my purpose to shew Fryer-like all the resemblances betwixt it and the spirituall slumber here forbidden vs. Vnder it the Apostle especially shadowes out a secure state of the Soule neither fearing God nor thinking of his Wrath approching nor caring to prepare our selues to stand before him with comfort It is then as if he had said Let not vs as is the guise of others ignorant of the danger they are in lye snorting in our sinnes securely but sith we know the Lord will come and know not when hee will come stand in continuall expectation of his Comming preparing to meet him that whensoeuer he shall come he may find vs prepared for him Obser How farre a Christian should be from securitie let be our note Consider for enforcement first the watchfulnesse of our common Aduersarie getting greater aduantage by nothing then by our securitie Blessed sayth Salomon is he that feareth alwayes his feare makes him watchfull his watchfulnesse secures him from the touch of euill i Mat. 13.25 When the Seruants sleepe the Enemie sowes his Tares Sayth Peter setting forth his nature and practice to this purpose k 1. Pet. 5.8 He goes about continually seeking whom he may deuoure Secondly Besides that forreine Aduersarie there is Hostis Domesticus Euery man hath his Enemie in his Bosome Corruption of Nature an Enemie alwayes dangerous neuer more then when he is l See Heb. 3.13 most neglected Thirdly If none of these moue Remember what Peter hath m 2. Pet. 2.3 Gods Iudgements sleepe not but hasten towards vs. They are neuer neerer then when we are most secure When men say peace and safetie then comes sudden destruction vpon them Vse Now heere brethren where should I begin to complaine or what meanes may I vse to awake vs out of that dead sleepe of security wherein most he snorting These are past question the last dayes Saint Paul speaking of them saith The n 1. Cor. 10.11 ends of the world are come vpon vs. If there were no other Argument that of our Sauiour were sufficient As it was with o Luk. 17.28 Sodome and the old world so is it with vs. I haue compassed the earth to and fro saith the Angel and behold the whole earth sitteth still and is at rest That one thing onely lets The p Rom. 11. calling of the Iewes The end I would say then were nigh euen at the doores The Lord hath beene amongst vs in sundry of his fearefull Iudgements fore-runners of extreme desolation He hath sent q Amos 4.6 10. cleannesse of Teeth Pestilence after the manner of Aegypt shaken the sword at our borders taken from vs the r Isa 3.2 3. Iudge and the Honourable the Captaine and the Counseller Yet I know not how as it is said of LACHISH They were a secure people dwelt securely without feate of euill so we God sends these iudgements amongst vs as Ezechiel to the Iewes in the Å¿ Ezech. 12.4 habite of a man going into captiuitie to giue vs occasion to consider in what state we stand It may be saith the Lord they will consider But behold the deadnesse of our hearts the depth of infidelity in vs where is the man of many that once enters into his heart to say t Iere. 8.6 What haue I done Or what is it the Lords requires of me that I may escape the things that are comming vpon this generation If the Lyon roare all the beasts of the Forrest tremble The Lord of hostes cries to vs dayly by his Word and Iudgements yet who is it amongst a multitude that considers To say nothing of them that lying in
the very iawes of the Deuill neuer yet had grace to bethinke themselues of the future state of their soules what is heard from men of better inclinations but peace and safety God hath giuen vs peace round about and linked vs in amity with most neighbour Nations The Gospel they say wee haue by Gods mercy preached plentifully amongst vs. These are I confesse great blessings of God But brethren where are all this while the fruits of the Gospel except the cursed fruits of disobedience may be imputed to the Gospel It is a remarkeable speech in Ieremie to the Iewes boasting of like priuiledge u Iere. 7.4 12. The Temple of the Lord the Temple of the Lord is amongst vs. But goe to Shilo saith the Lord where once I set my Name See what I haue done to it Hee would teach vs that his Grace is not tied to any particular place or people so but for their disobedience he may and will remooue it Where is Ierusalem the Citie of the great King of which the Lord said more then euer he said of any place x Psal 132.14 This is my rest here will I dwell for euer What is become of those Churches of Asia famous in their times and renowned through the whole world Where is Galatia Corinth Thessalonica and the rest all of them become either ruinous heapes or dwellings for cursed Mahumetans And as Paul speakes Let not vs be y Rom. 11.20 high-minded but feare For infidelitie and impenitency they were broken off By faith if there bee any we haue our standing But if for impenitency he spared not them let vs take heed left he also spare not vs. The Lord giue vs all grace ouer whom his Name is called seriously to thinke of these things and lay them to heart And to Gods children let this bee argument sufficient of watchfulnesse The generall securitie of the multitude that are amongst vs. As do others Whether this be added as a reason to disswade securitie or as a preuention to cut off what some might obiect I will not ouer-busily inquire It may be he conceiues some such obiection What meanes this taske of vigilancie so streightly laid vpon vs more then others Why may not we as others sleepe securely The Apostle implies answere Your state is other then that of others Therefore so must be your behauiour Yee are children of Light so are not others your behauiour should bee as discrepant as is your state from theirs Obser The difference of our state from others in spirituall things should draw with it a difference of behauiour z Ephe. 4.17 Walke not henceforth as other Gentiles walke your state is now different a Ephe. 5.8 Though ye were Darkenesse yet now are yee Light in the Lord. Walke therefore as children of Light The Scripture is plentifull this way calling still for our separation from the wicked not so much in our persons as in our behauiour How often beats the Lord vpon it to his people That sith hee had chosen them to bee his peculiar people they should flie from the profane customes and conuersation of the Heathen See Deut. 12. Iere. 17. and that of the Apostle b Rom. 12.2 Fashion not your selues to the world Vse It affoords vs answere to those foolish Arguments and pleaes for profanenesse rise amongst our people with whom the Argument goes for currant Thus doe others in other places profaning the Lords Sabbath c. Why not we I wonder they reason not for Idolatry Swearing Whoring c. For these things also doe many others Mee thinkes the answere is ready Our state is different God hath of his mercy c 1. Pet. 2.9 called vs out of Darkenesse into his marueilous Light that we should shew foorth the vertues of him that hath called vs not liue in the vices of the world out of which we are called And will we indeede be like to people profane and disobedient First saith the Apostle We d Ephe. 4.20 haue not so learned Christ if we haue beene taught as the trueth is in Iesus Secondly It is iust with God to make them e Reuel 18.4 fellowes in punishment that will needes be fellowes in disobedience Secondly There is another sort and they are much amongst men Mungrill Christians as I may terme them as it is said of Samaritanes They feared God g 2. Kin. 17.33 and serued their Idols and as of Israel They sware by the Lord h Zeph. 1.5 and by Melcom So these make a mixture in their Iudgement and practice of profanenesse and pietie of Christian Religion and Antichristian superstition heare as Protestants beleeue as Papists professe as Christians liue as Heathen talke as Saints doe as Deuils so abominable disobedient and to euery good worke so reprobate are they The Lord to Israel permitted no medleyes A garment of Linsey-woolsey his people might not weare nor sow their field with Miscellane to teach say most Interpreters how farre his people should bee from such medleyes in Religion And though I say not it is a perfect rule to trie truth of Religion and Grace by farthest distance from Heathens practice for I know there are some principles of i Rom. 2.14 the Law written in their hearts yet this I am sure of euill things should bee so much more detestable vnto vs because euill men practise them and for things good in their matter Gods children should adde another forme and manner of performance that they may be acceptable vnto God Shall I neede to adde other reasons Consider this First If we be Gods There is another k 1. Joh. 4.4 spirit in vs then in the world as different in his operations as exceeding in power We haue Paul telling vs That l Rom. 8.14 as many as are the sonnes of God are led by his Spirit and they are none of his in whom that spirit workes m Ephe. 2.2 that rules in the children of disobedience Secondly We should consider what Peter hath Christ hath ransomed and redeemed vs not onely from the guilt and punishment of our sinnes but from our n 1. Pet. 1.18 va ne conuersation taught by traditions of our Fathers They talke idly that boast of Christ their Redeemer from Hell whom hee hath not freed from the power of darkenesse Thirdly That of the same Apostle may not be forgottē o 1. Pet. 4.3 It is enough if any thing be enough that we haue spent our former times in doing the will of the Gentiles The little that remaines of life how little it is we know not wee should me thinkes willingly consecrate to the seruice of him that hath bought vs with a price The second duty concerning vs in respect of our gracious estate is Sobrietie strictly taken Hieron in Ezec. cap. 44. Ebrietas non solum in potione vini sed in omnibus rebus oslenditur quibus incontractibus in ne gotijs saeculi damnis
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
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
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