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
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
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
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
Iustice and Charitie and is as carefull to giue d Mat. 22.21 vnto God the things that are Gods as vnto CaeSAR and Neighbour what belongs vnto them Thirdly Ciuilitie stayeth for most part in Negatiues in abstinence from euill thinkes it Charitie enough not to impaire the wealth of the Neighbour though his estate be not supported by any worke of Liberalitie and Mercie In Religion sufficient it seemes to professe dislike of Poperie though they bee vtterly ignorant in Rudiments of Orthodoxe Faith grounds of pure worship of God True holinesse teacheth not onely to eschew euill but e 1. Pet. 3.11 to doe good And though it know Abstinence from euill a necessary branch of Christianitie yet hath learned withall that the life of true Vertue stands in action Fourthly Ciuilitie reacheth not beyond the outward man the Pharises principle is knowne f Mat. 5. Adultery in the fact is onely forbidden that in the thought and affection free Sanctification goes ouer the whole of the whole man the g 1. Thess 5.23 whole Spirit and Soule and Body is thorowout sanctified And these are some differences twixt Sanctitie and Ciuilitie See if from the other Cousin restrayning Grace wee may be able to discerne it First Restrayning Grace if it bee onely restrayning hath in it painefulnesse inward discontentment at the bridle God puts into their mouthes GODS Word is Bands his Law h Psal 2.3 as Cords as stomakefull Horses are kept in with the bridle yet some at the Bit that restraines them So The heart truly sanctified is desirous to be restrayned yea if it were possible to haue inclinations to euill vtterly abolished This they count their misery not that flesh is bridled but that it hath so much libertie i Rom. 7.23 to rebell against the Law of the minde Secondly Men restrayned only not sanctified desire to extend their libertie as farre as possibly may bee with any colour or shew of lawfulnesse the thing once yeelded lawfull they seeme niceties not to be stood vpon to enquire after expediencie or with what limits and bounds they are lawfull in action Those Scriptures and Preachers please best that seeme most to promise and permit Libertie A man truely sanctified chooseth rather k 1. Cor. 6.12 to subsist within his bounds then in any degree to exceede limits of lawfull Libertie And is of his minde that said It is better to liue where nothing then where all things are lawfull Thirdly No small difference ariseth out of the Grounds of their abstayning from euill which in the restrayned are feare or sense of Gods wrath of Magistrates Sword Infamie and the like Sometimes some one Master-lust which they desire to feed are loth to crosse for whose sake they curbe their other inordinate affections that they breake not out into outrage as Augustine saith the ancient Romans were restrayned from Intemperance Iniustice Couetousnesse by that infinite Lust they had after glory and large Dominions Aug. de Ciuit. Dei lib. 5. cap. 12. Caeteras cupiditates huius vnius ingenti cupiditate presserunt The sanctified man eschewes euill because it is euill and displeasing vnto God whose loue hee hath had so plentifull experience of he feares the Lord and his l Hos 3.5 goodnesse trembles at his offence because m Psal 130.4 of his mercy The loue of Christ as it after a sort constraynes to duetie so restraynes from euill Fourthly the restrayned when meanes of restraint are once remoued grow licentious none more as longing to quench their long thirst after euill when n Iud. 17.6.18 19. there was no King in Israel and the people left to doe euery man what seemed good in his owne eyes then fall these bridled hypocrites to vnbridled lusts Sodomie Idolatrie what not The sanctified are a law vnto themselues as some expound the place The Law is not giuen o 1. Tim. 1.9 to the righteous he needs it not as a bridle by the terrours of it though as a Directer by the Doctrine These are some helps to discerne truth of sanctification from the counterfaits of it in Ciuilians and men restrayned There is annexed hereto a second effect of their Ministerie and power thereof their full assurance their much full assurance Whereof of the diuine Truth of the Gospell taught them by Paul and his Associates They make it of two sorts first generall secondly particular of whether the Text must be vnderstood is a question I thinke of both Where the question is whether this vndoubtfull and full assurance of the Truth of the Gospell be peculiar to Gods chosen Thus I thinke wee may resolue by distinguishing the degrees of the minds assent in this kind thus they are the first is called commonly Suspicion more fitly coniecture a lighter inclination and propension of the mind to the Gospell as possibly or probably true the second Opinion â—herein the mind is strongly swayed to thinke it true but not without some feare of the contrarie Thirdly the third they call Faith a firme and vndoubtfull perswasion of the Truth of the Gospell which also hath its latitude not only in the point of adherence but in this of assent Here we reade of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much fulnesse of assurance in other places of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little faith Thus I thinke Though the minds of Castawayes and vnsanctified men may be possessed with settled opinion of the Gospels Truth and so conuinced thereof that they are not able reasonably to contradict it yet that p Col. 2.2 riches of assurance of the vnderstanding to the acknowledgement of the mysterie of Christ is peculiar to Gods chosen I may erre but these reasons sway me first It is wrought by q Phil. 1.9 experience and sense of the truth thereof Secondly imparted by the Spirit of God r 1. Ioh. 5.6 It is the Spirit which testifieth that the Spirit is Truth Thirdly the fruit of it me thinks euidenceth it to wit firme adherence and cleauing to the goodnesse apprehended in that Truth such as that no violence of persecutions is able to remoue As touching that other which they call particular it is so peculiar to Gods chosen that no Reprobate partakes in it to riches and much fulnesse of assurance few euen of Gods children ascend To further vs to that generall full assurance these are helps affoorded to Gods children first the solid Å¿ Rom. 15.13 comfort and consolation this Gospell affoords the conscience pressed with sense of Gods wrath due for sinne Secondly that rauishing of the affections to loue of this Truth so strange and supernaturall that whereas there is scarce any antipathie in nature greater then that betwixt t Rom. 8.7 mans heart in nature and the Word of God now a man is so affected with it that the dearest bloud is parted withall rather then the least jot of the Truth of the Gospell Thirdly that change so admirable it works in the whole
it when he exhorts n 1. Pet. 2.9 to shew forth the vertues of him that called vs out of darknesse So that to walke worthy of God is so to demeane our selues that the Image of God may as much as is possible shew forth it selfe in vs and that wee may expresse the nature of God whose people wee professe our selues Obser Such should bee the measure of a Christian mans life to come as neere as may bee to the nature of God so runnes the exhortation to be o 1. Pet. 1.15 16 holy as he is holy p Luk. 6.36 mercifull as our heauenly Father is mercifull for First wee professe our selues his children Secondly herein stands no small part of our happinesse to resemble his Maiestie That nature of GOD hee hath acquainted vs withall First by those attributes hee assumes to acquaint vs therewith Secondly by their liuely resemblance in the person of our SAVIOVR called therefore as some thinke the expresse q Heb. 1.3 Image and Character of his Fathers person Vse How ill they sute with this line of life that professe themselues Gods people and yet liue in vncleane lust let them iudge that know how pure a Spirit the Lord is Those also that exercise crueltie iniustice liue in maliciousnesse and enuie turbulent vnquiet and restlesse spirits How answere they to the nature of God that stiles himselfe r 2. Cor. 1.3 the Father of mercies and GOD of pittie that is iustice and loue it selfe and delights in no stile oftner then to be called the God of Peace The reason annexed because hee hath called vs to his Kingdome and Glorie wherein were it not I haue stinted my selfe to that was publike deliuered these particulars might not without profit be insisted on First the Agent Secondly Action Thirdly Terme Now it sufficeth to obserue the high dignitie of euery one effectually called hee is by calling intitled to the Kingdome and Glorie of God Therefore Paul calls this calling Å¿ Philip. 3.14 the high or supernall calling not because the Caller is heauenly but because the honour to which wee are thereby aduanced is indeed sublime Hence also it is termed t Heb. 3.1 the heauenly Vocation not so much for that the Authour meanes and manner are heauenly but because the state whereto wee are brought is heauenly and glorious This is that the Apostle in such an heape of wordes amplifies when hee saith Wee are come to the Mount u Heb 12.22 23. Sion the Citie of the liuing God the celestiall Ierusalem the company of innumerable Angels and to the Congregation of the first-borne and to God the Iudge of all and to the spirits of iust men Not that wee haue now full fruition of the glorious Deitie but First the vse of Scripture is sayth Austine to enunciate things that shall bee in the present or preter time to signifie certaintie of accomplishment in time prefixed Secondly withall wee haue present title thereto x Gal. 4.1 2. As the Heire in his nonage is Lord of all in title though vse is not permitted till time appointed by his Father Thirdly And we are now vnited with God in CHRIST and made one body with the whole Church Triumphant and Militant First This glorious aduancement of the Children of Vse 1 God should me thinkes solace all outward abasures they suffer from the malignant World What though wee be counted the skumme and off-scouring of the World amongst men that know not the worth of our high Calling in Christ Iesus Could wee as Paul turne our eyes from things Temporall to things Eternall wee should see glory such as no Kingdome of the Earth is able to afford vs and say SALOMON in all his Royaltie was not dignified as the meanest amongst Saints Secondly Our wisedome it shall be to examine our title to this glorious Kingdome Gods Kingdome is vsually distinguished into the Kingdome of Grace and the Kingdome of Glory they differ not so much in realties as in the manner of administration The Kingdome of Glory is swayed immediately by God himselfe that of Grace by meanes the Scepter of his Word yet so as that whoso is here admitted into the Kingdome of Grace hath title to the Kingdome of Glory Our being in Kingdome of Grace wee best discerne First By the Guide that rules vs. Secondly The Law or Rule we walke by The Guide is Gods Spirit The Rule the Word of God These two are so inseparably linked together that neyther without other comforts any thing As y Rom. 8.14 many as are Gods sonnes are led by his Spirit and as many as are guided by GODS Spirit are ruled by his Word Whereto adde Thirdly The contempt of earthly things in comparison of the gracious estate of Gods people howsoeuer afflicted as thou seest instance in z Heb. 11.25 Moses VERS 13. For this cause also thanke wee God without ceasing because when yee receiued the Word of God which yee heard of vs yee receiued it not as the Word of man but as it is in truth the Word of God which effectually worketh also in you that beleeue HItherto of the helping of causes in the Apostles selfe to the preuayling of his Ministerie followes another in the people their reuerent and respectfull behauiour in hearing explayned in this Verse wherein are considerable First Their demeanour towards the Word Secondly Pauls manner of mentioning it with thankesgiuing Thirdly The fruit of their so holy receiuing the Word it wrought effectually c. For this cause we thanke God Obser A great blessing of God it is to a Minister when hee fals on a people reuerently affected to the Word in his Ministerie A comfort worth all other comforts that can betyde a Minister from his people and therefore mentioned by the Apostle not without thankesgiuing a fauour that the Lord hath denyed to many his choice seruants Ieremie heauily complaines him of this that when a Ier. 20.8 hee spake to the people in the Name of the Lord Gods Word was turned to him to matter of reproch And how vnwelcome thinke yee was that tydings to EZECHIEL that b Ezech. 2.3 hee should goe to a rebellious house a people that should resist against the Word and Spirit of God Hence it is that the Lord when he would comfort his Seruants and animate them in their Ministerie nourisheth them with hope of such a blessing As to Isay for his comfort against the multitude of dull eares and grosse hearts it is promised There should c Isai 6.13 be a tenth that should return And howsoeuer it be true we haue our reward secundum laborem not secundum prouentum as Bernard comfortably obserues yet what matter of dismaying is it to a Minister to labour without apparent hope of d 1. Cor. 9.2 this seale to his sending the conuersion of the people to the obedience of faith Vse Me thinks then where the operation is giuen vs it is that should most be
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
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
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
day and at death to bee found in Hell in torments What to spend our dayes in wealth and iollity and in a moment to goe downe to Hell Heare those wretched men crying out of their folly when it is too late i Wisd 5.8 What hath pride profited vs and what hath the pompe of riches brought vs All these are vanished as a shadow passed away as a Post left nothing behind them but guilt and paine torturing and tormenting the soule without ease or hope of end Let me therefore say as Isai Oh k Isai 55.6 seeke the Lord while hee may bee found call vpon him while hee is neere There is yet place for mercy when that Day commeth Nothing but indignation and wrath tribulation and anguish vpon the soule of euery one that hath done euill VERS 4.5.6 But yee Brethren are not in darkenesse that that Day should ouertake you as a Thiefe Yee are all the Children of Light and the children of the Day we are not of the Night nor of darkenesse Therefore let vs not sleepe as doe others but let vs watch and be sober THe words haue apparently this scope to preuent the discomfort that might arise to Gods children by the noise of that so fearefull destruction that the Day of the Lord brings to the wicked Wherein besides the scope obseruable are First the condition and state of Gods children Secondly their priuiledge in respect of that state Thirdly the duety that concernes them in regard of both From the scope and practice of the Apostle subioyning comforts for Gods children immediatly vpon the mention of the terrour of the last Day thus much wee learne that are Ministers for our imitation Obser So to conuerse in terrifying the vngodly that wee forget not to comfort Gods children As we must warne the vnruly l 1. Thes 5.14 so comfort the feeble-minded This is that I thinke Paul calls m 2. Tim. 2.15 Cutting or deuiding the Word aright our Sauiour Giuing the houshold their portion when wee share out to euery one what belongs vnto him terrour to whom terrour comfort to whom comfort belongeth So ISAI n Isai 10.11 Woe to the wicked it shall bee ill with him for the reward of his hands shall bee giuen him But say to the righteous It shall bee well with him for they shall eate the fruit of their doings Reasons may bee First the tender disposition and temper of their hearts readie to bee immoderately cast downe with the least noyse of any thing that sounds terrible from the mouth of the Lord. o Isai 6.2 They tremble euen at the words of the Lord that howsoeuer wicked men are not mooued with the workes of God except they be maruailously extraordinary yet the very Word of God sounding any thing fearefull from him makes them cry out as MOSES p Heb. 12.21 I tremble and quake EPHRAIM and the Inhabitants of Samaria are brought in by the Prophet mocking at the Lords executions well q Isai 9.10 The brickes are throwne downe but wee will build it with hewne stones But see Iosiah when he but heares the Words of 〈◊〉 Law his heart r 2. King 22.19 20. melts and he is as a man ouer-whelmed with feare so that the Lord is faine presently to send him his cōfort that his eyes should not see the euill As an ingenuous childe trembles at the Word of his Father and more feares at the shaking of the Rod then a slauish disposition at the feeling of many stripes so c. Besides the truth is if there bee any thing terrible in our Ministerie it belongs not to Gods Children as they are such as if there bee any thing comfortable that is all and onely theirs See Esay 61. Rom. 16. Aug. de correption Grat. cap. 9. Some caueats must here bee remembred There are Children of God saith Augustine that are not so to vs though they bee to God as being written in the memoriall of God the Father Iohn 11.52 such was Paul before his Conuersion c. To these whiles yet in the state of Nature discomforts are not vnprofitable to bring them to Christ Moses brought Israel to the borders of Canaan though Ioshua diuided it for an Inheritance vnto them It had I thinke this Moral the Law is that that prepares vs to grace though the Gospell bee the instrument to conuay it into our hearts Secondly againe there fall out times when as Gods Children though they lose not their adoption yet forget to demeane themselues as becomes the Children of such a Father in such case God himselfe ſ Iob 13.26 writes bitter things against them and Paul casts forth the Thunderbolt of t 1. Cor. 5.5 Excommunication against the incestuous Corinthian that his spirit by Repentance might bee saued in the Day of the Lord Iesus Vse It warrants vnto a Minister a like course in teaching against the sottish prescripts giuen by their people Some we haue of this minde they would haue all Ministers at all times to al men as is said of Barnabas u Act. 4.36 sons of consolation and with these it is crime enough to be charged on a Minister that hee doth at any time though with neuer so good caution proclaime the Lords terrours Others againe cry out wee are too prodigall of our comforts they like better in vs the spirit of Iames and IOHN x Marke 3.17 those sonnes of Thunder It may be such sometimes is our indiscretion wee forget our rules of prudence but shall I tell you what I haue obserued in these prescribers of both sorts Those that call for continuall comforts are of all others most vnfit to receiue them such as neuer yet saw the horrour of sinne the terrour of the Iudge nor felt in any degree the bitternesse of a wounded spirit Onely they would haue their hurt healed with sweet words and are loth to take notice of the misery they are in by reason of their sinne And for the other sort howsoeuer they seeme to like best reproofes and threatnings of the sharpest yet if the finger be but pointed at their owne sinnes none so sensible or tender as they saue that vsuall their skill is such to turne off all from themselues to others It would be considered that these things are to be ordered not so much by times as by the people and state of their persons looke what is their condition such must bee their portion of the obstinate terrour of Gods Children comfort And because such is the estate of all visible Congregations that they are mixt companies consisting of both sorts they walke with rightest foot to the Gospell that so intermeddle these in their teaching that neither want what belongs vnto them Gods people hence learne no small part of Wisedome in all their reading hearing meditating of the Word of God that part of it especially that is spent in threatning and terror Know thou for thy comfort that fearest God and eschewest
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
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
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
Mortification Thirdly For Reuocation and renewing our Repentance after our falls And in Grace First That our weaknesse may bee confirmed Secondly Our dulnesse excited Thirdly Our decayes repayred Fourthly Our wants supplyed till wee become perfect men in Christ Iesus whereto this the helpe most auayleable r Ephes 4.11 12 13. PAVL and Å¿ 1. Pet. 2 2. PETER being witnesses Opposite to this Doctrine and Dutie we find sundry rankes of men First Anabaptists and such like phantasticall Enthusiasts that pretending I know not what familiaritie with the Spirit of God and trusting to his immediate inspirations vilifie Preaching Reading Prayer Sacraments all parts of the Ministerie Obiect The Scripture read or preached is a dead Letter Inkie Diuinitie Sacraments empty Pageants and representations of the death of Christ without likelihood The Spirit is he that quickeneth Answ Freely wee confesse the actuall efficacie of Word and Sacraments to depend vpon the operation of the Spirit of God they are all to vs dead and liuelesse except hee be pleased graciously to worke with them what else should bee the reason that where the same Word is preached with like power of the Minister it is in some hearers powerfull to conuert and comfort in others hath no efficacie at all But LYDIAS heart t Acts 16.14 Gods Spirit opened to attend the rest attend not because hee opens not Yet First hath it by Gods Ordinance a fitnesse to worke u 1. Thess 2.13 mightily it is liuely and x Heb. 4.12 mightie in operation As y Ier 2â— 9 the Hammer that breakes the stone and no lesse then fire operatiue Secondly Yea ordinarily the Spirit workes not but by this instrument wherefore Paul stickes not to call Ministers Cooperarios z 1 Cor. 3.9 Dei and wee are said to a 1. Tim. 4.16 saue them that heare vs. Thirdly And what should be the reason the Lord in the Couenant is pleased to ioyne together his Spirit b Esay 59.21 and his Word Saue only to signifie that the ordinary operations of his Spirit are c See Acts 10.44 Gal 3.2 by this instrument And howsoeuer hee may bee pleased sometimes to worke aboue his order yet not at all on such as despise this Ordinance So that what euer pretences they make of the Spirit who despise Prophecie it is not the Spirit of GOD whereby they are inspired but the Spirit of the World by which they are deluded Secondly Our people also wee see seduced though not with the spirit of Enthusiasts yet with a prophane and desperate spirit And their resolution is to leaue all to the Lords disposing hee that made them let him saue them they without the meanes euen where GOD vouchsafeth them expect Saluation how else were their Fathers saued Answ How was d Deut. 9.9 MOSES and e 1. King 19.8 ELIAS preserued without food forty dayes forty nights It was by an extraordinary worke of Gods Power shewing himselfe able to worke without and aboue meanes And so it may bee God dealt with his Children liuing in times of Popish darkenesse hee wrought aboue his ordinary But should wee not thinke him madde that expecting extraordinary preseruation without foode after the example of Moses and Elias would attempt a Fast so extraordinary Like thinke here This once wee know for truth where God giues meanes ordinary for Saluation hee violates f Act. 8.29 9.6 11. not his order They tempt God to their owne destruction that neglecting the meanes expect a worke extraordinary in their Saluation Thirdly There is yet a third sort and they are much amongst vs so prophane and godlesse that they sticke not to blaspheme this sacred Ordinance of God and therefore to contemne it because it is they say occasion of dissension and strife and none worse then they that runne after Sermons Oh I beseech you Brethren tremble at such Blasphemies as to thinke the Word of God the Gospell of Peace the Word of God so pure that thereby wee g Iohn 17.17 are sanctified should of it owne Nature breed either Discord or Disobedience the Nature of it is to meeken sauage affections and it is h 2. Cor. 10.5 mightie through God to subdue euery vile thought to the obedience of Christ And where it takes place in hearts of men None are more eyther i Iames 3.17 pure or peaceable It is true there follow it often strifes and dissensions where it is powerfully taught but where is the Reason In the Nature of the Word or was euer any heard exhorting to discords or prophanenesse The Cause are the turbulent spirits and prophane hearts and Hypocrisie of Hearers When Paul came to Ephesus to preach the Gospell All the k Act. 19.25 29 Citie was in an vprore but was the fault in the Apostles preaching Or rather in the peoples superstition and cursed Couetousnesse And though it bee true there are that make Religion it selfe Cloke for Villanie shall Gods Ordinance bee blâ—â—â—â—d that coÌ„demnes Hypocrisie Rather the deuillish dissembling of men that mâ—king shew of godlinesse l 2. Tim. 3.5 deny the power there 〈◊〉 their liues Fourthly To these succeed such as hauing receiued some glimmering Light of the Truth and perhaps some dispositions towards Sanctification beginne presently to vilifie this Ordinance in iudgement and practice necessary they say it is to worke conuersion not so for increase or confirmation Therefore forsake they the Assemblies and are betaken to their priuate Meditations and deuotions And yet said PAVL m 1 Cor. 14.22 Prophecie is for them that beleeue and the Ministery ordayned not only to gather the Church but to build it n Ephes 4.12 13. to perfection and whoso forsakes o Heb. 10.25 26. the Assemblies let him beware hee prooue not an Apostate Grieuous haue beene the falls of many by this occasion such as a man may tremble to thinke of and let their harmes bee our warnings Lastly if for men of best gifts it bee so necessary how much more for Nouices Weaklings Aliens If a people so eminent and eximious in Faith and Sanctitie may not neglect Prophecie how should the ignorant and vnsanctified depend on it that they may partake the liuely power thereof to Saluation Such Idiots wonder at men of knowledge they are frequent in hearing The saying is Scientia non habet inimicum nisi ignorantem In experience the more ignorant and gracelesse the more contemptuous towards preaching poore soules that see not how miserable and bitter a thing it is to liue in state p 2. Thes 1.8 of ignorance and disobedience The Lord in mercy giue them eyes to see hearts to vse meanes to q 2. Tim. 2.26 come out of the snare of the Deuill To close vp all let mee adde a reason or two to set edge on the exhortation First consider how the contempt of this ordinance makes all other our seruice of God abominable yea curseth all other meanes
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
men in extraordinary grace and fauour with GOD such as their Monkes c. men sequestred from all secular imployments and as was pretended mortified and euen dead to the World By which colour of long Prayers as Christ spake of Pharises a Mat. 23.14 they deuoured Widdowes houses Now suppose them men so eminently gifted aboue the ordinary ranke of Gods people must therefore their Prayers finde more acceptance with God or might not Prayers of the people be all out as helpfull to them The greatest of Gods Saints may reape comfort by Prayers of the meanest perhaps as much as they by men of most eminent gifts and calling Let vs bee admonished what-euer our gifts be not to despise the meanest amongst Gods Saints There is none so meane in the Church of GOD but may in spirituall things bee helpfull vnto vs eyther by their example or holy monitions or experienced consolations at least by their Prayers to God for vs. Too ordinary is our base esteeme and contemptuous carriage towards the meaner ranke of Brethren occasioned often by Pride and ouer-weening conceit of our eminent gifts sometimes by disparitie of their outward estate though otherwise in spirituall indowments they bee no-whit our inferiours Saint Iames obserued such partialitie as a fault in his time and by reasons mee thinkes weightie labours to reforme it sending vs to consider First How these poore of the World God b Iam. 2.5 hath chosen and in his loue preferred them before many perhaps Kings and Monarches in his election to life Secondly Many of them he hath made rich in faith recompensed with abundance of spirituall blessings as it were to make amends for their outward pouertie Thirdly Euen these he hath made co-heires with the greatest of the Kingdome which he hath promised Fourthly If no other reason yet this may sway vs to louing respect of them that by their Prayers they may bee helpfull vnto vs. Pray for vs. Inferences of Papists hence are these First that if without impeachment of Christs mediation wee may craue Prayers of the liuing why not also of Saints departed Secondly If the Prayers of Saints liuing compassed with infirmities bee so accepted with God much more they of Saints glorified By all meanes this must affoord them one argument for inuocation of Saints departed Answ But how followes it that if wee may craue the Prayers of the liuing then also of the dead For the first wee haue Gods Precept and Promise to assure vs Saints practice to warrant that acceptable vnto God can they shew vs the like for inuocation of Saints deceased Secondly Wee haue meanes to signifie and make knowne to them our desires not so to Saints departed They tell vs indeed of a Glasse of the Trinitie wherein by I know not what reflexion they see belike whatsoeuer God himselfe knowes But First no mention find wee in Scripture of such a speculum Trinitatis Secondly Angels that c Mat. 18.10 continually behold the face of our Father in Heauen yet d Mat. 24.36 are ignorant of the Day of Iudgement And the wisedome of God in the worke of Redemption and gathering the Church of the Gentiles Angels know not by beholding Gods essence but by e Ephes 3.10 obseruing his dispensations in the Church If perhaps they say It is not speculum naturale but voluntarium and so exhibits no more then God sees expedient for them to know yet must they bee able to proue that these are amongst those expediencies which the Lord hath reuealed himselfe willing to make known to his Saints and Angels Besides what infinite oddes betwixt requesting the Sociall helpe of our Brethrens Prayers and the prostrating of bodies and soules to Saints departed out of a supposed power they haue to know our hearts and a conceit of more mercie in them then in our GOD the f 2. Cor. 1.3 Father of tender Mercies or in his Christ our mercifull Mediatour and High Priest that by g Heb. 4.15 experience of sorrowes learnt commiseration I say as that Ancient Tutâ—ùs loquor ad meum Iesum quà m ad quemuis Sanctorum Spirituum Pray for vs. The peoples dutie is withall here intimated To pray for their Ministers So is h Ephes 6.19 PAVLS frequent exhortation so was Saints i Act. 12.5 practice Gods Spirit wee haue directing what are the specialties to bee prayed for vnto them thus yee may range them First Some respect our Office Secondly Some our Persons As touching our Office Three things especially are pointed at to bee remembred in the peoples Prayers First Our abilities Secondly Right vse of abilities Thirdly Fruit and successe of labours First To the first I thinke must bee referred that of MOSES k Deut. 33.8 Let thine Vrim and thy Thummim bee with thy Holy one said Moses praying for the Tribe of Leui They are vsually rendered light and perfection that referred to our knowledge this to our life as is the common coniecture q. d. Forasmuch as thou hast separated Leuites to minister before thee in behalfe of the people and hast made them their Guides in the way to life Lord giue them Knowledge and Conscience that they may bee Guides to the Blinde Lights to them that sit in Darknesse Instructors of the Ignorant Types and Patternes to the Flocke ouer which thou hast made them Ouer-seers How necessary Prayers for this blessing vpon Ministers is appeares easily if wee consider eyther the mischiefes flowing into Gods Church by the Ignorance Errour or Prophanenesse of the Minister or that Ordinance of God in choosing them to be his Instruments and as it were hands whereby to reach vnto you all sauing Grace and Knowledge First to fill you with complaints of Prophets bewayling the misery of the people occasioned by the ignorance seducement or lewd liues of Pastors were endlesse Take view of Congregations where the misery complayned of by the Prophet may bee obserued Like Priest like people How lamentable is the Ignorance Superstition Prophanenesse of the people such that there is scarce to bee found amongst them knowledge of God so much as Heathens gathered by light of Nature and the little that is so depraued with Superstition or corrupted by Prophanenesse and Disobedience that in them is to bee found of Christians scarce any thing besides the Name nor almost of men beside the shape so sottish are they in their vnderstanding so neuer a whit lesse then brutish in their liues No maruell in want of able Pastors to feed them with knowledge and vnderstanding Secondly Them hath God made l Mat. 5.14 The Lights of the World by whom to scatter the bright beames of his Truth and to conuey all sauing Grace into the hearts of his people That though perhaps speculatiue Knowledge and Moralitie may bee obtayned by priuate contemplation yet sauing Knowledge and Faith and Conuersion is not ordinarily bestowed on any but by the Ministerie Pray therefore with Moses that God will put his Vrim and