through Christ and dependance on him for all blessings of this life and that which is to come Secondly Propension of the heart to new obedience Of Pauls boldnesse the first helping cause to the efficacy of his Ministerie thus farre The next in order is his sincerity VERS 3.4 Our exhortation was not of deceit nor of vncleannesse nor in guile But as wee were allowed of God to bee put in trust with the Gospell so we speake not as pleasing men but God which tryeth our hearts THE wordes contayne two speciall euidences of Pauls sinceritie set out in an Antithesis wherein hee first remooues from him certaine opposites of sinceritie imposture impuritie guile Secondly assumes the propertie of a Minister dealing sincerely in his Calling he sought to please God and thereof giues Reasons First Gods fauour towards him in approouing him so farre as to entrust him with the Gospell Secondly the meditation of Gods omni-science and power to discerne secrets The Connexion thus conceiue he had said that at Philippi hee had met with many afflictions and because it might be demanded what the reason might bee his preaching should bee thus attended with troubles it is assigned here the matter of his Doctrine and manner of his carriage in it his exhortation or preaching was not as that of false apostles fitted to the corrupt opinions and vncleane manners of men No maruell therefore if attended with tribulations Obser It is then no new thing that a Minister dealing faithfully in his Calling should be attended with persecutions carry hee himselfe neuer so meekely and peaceably amongst men Ieremies complaint is knowne a man that had no dealings with any in matters of the World yet striuing with all the earth b Ier. 15.10 and the common execration of the World No maruell First Such is the qualitie matter of their doctrine so opposite to mans corrupt nature that lighting vpon it it exasperates it to c Rom. 8.7 enmitie against it selfe and the publishers thereof Secondly There goes with such a mans Ministerie a kind of Gall and Wormewood to men vnreformed so pierceth it into the Conscience so vnbowelleth it corruption That two-edged sword in his mouth d Heb. 4.12 searcheth to the discouery and arraignement of the most hidden and best beloued corruptions as our Sauiour giuing reason of that inhumane insulting ouer the corpses of the two witnesses assignes this because they e Apoc. 11.10 vexed those that dwelt on the earth I am perswaded its true what face soeuer such men set on the matter couering the sting of their soules in the best manner they can if they be hearers its true of them that Isay hath f Isai 75.21 There is no peace to the wicked It teacheth you as Paul aduiseth g 1. Thess 33. not to be moued with our afflictions so as thereby to grow iealous either of the soundnesse of our Doctrine or vprightnesse of our hearts You know or may know wee are thereto appointed and yee cannot be ignorant it hath euer beene the lot of Gods faithfull Seruants in their times who wonders at h Mat. 14.4 8. HERODIAS thirsting after IOHN BAPTISTS bloud when hee beats so continually vpon the vnlawfulnesse of Incest or at IEZABELS i 1. Reg. 19.2 swearing the death of ELIAS reproouing her Witchcrafts and abominable Fornications the more I wonder at those men Ministers especially that thinke it so strange a thing that to prophane persons a Ministers person should bee so odious This once I dare say eyther the Lord must alter the nature of his Word or Ministers palpably flatter and giue way to their peoples sinnes or else dealing faithfully suffer persecutions Let vs now take view of the words Our Exhortation that is our preaching Synecdoche because exhortation is a chiefe part of preaching And let that bee our note Exhortation is an essentiall part of preaching so that though a man interpret and deliuer Doctrines neuer so soundly yet is hee a defectiue Preacher except hee ioyne thereto exhortation Hence sometimes in Scripture the Sermon is stiled a k Act. 13.15 word of exhortation If any haue a Word of exhortation let him say on hee that prophecieth saith PAVL speaketh to l 1. Cor. 14.3 edification comfort exhortation To preach saith the Apostle is to m 2. Tim. 4.2 improoue rebuke exhort c. practice of Saints is euery where occurrent of Peter with many other words did hee testifie and n Act. 2.40 exhort so Prophets after Doctrines laid descend sometimes to comfort sometimes to reproofe sometimes to exhortation This that stiled by the Apostle o 2. Tim. 2.15 diuiding or cutting of the Word aright The Scriptures deliuer things as it were in a grosse summe Ministers are appointed to share out of the grosse to euery one his portion to the ignorant instruction to the erring confutation to the distressed comfort to the obstinate terrour to the backward exhortation The reason is plaine to euery defect of the people must the Pastor apply himselfe according to the rule 1. Thess 5.14 and like as the Lord hath so tempered the Scripture that it serues for euery necessitie of his people so must wee to whom the dispensation thereof is committed apply and digest it In euery part of man wee shall find defects In the minde either ignorance that must bee instructed or errour that must bee confuted the conscience is eyther benumbed and must be terrified or distressed and must be comforted the will and affections eyther disordered and must bee rectified by correction or drowzie and must bee quickened by exhortation c. Quest If any say What part leaue we then for our people Answ Obedience and Submission Secondly And alas how defectiue generally shall we find them that not one of many is able or carefull in making vse of the Word to goe farther then the Minister directs and leads him Wee are all here admonished to whom the dispensation of the Word is committed as the Scripture p 2. Tim. 3.17 compleatly furnisheth vs to euery good worke of our calling so carefully to exercise our selues in euery particular of duetie in the worke of the Ministerie The Pastors in Israel for defects this way wee find sharply reproued heauily threatned by Ezechiel It is a liuelesse and vnprofitable kind of teaching in vse amongst many contenting themselues with bare expositions of the Text almost paraphrasticall or with naked propounding of Doctrines to informe the iudgement leauing the conscience and affections wholly vntouched I shall neuer wonder if such mens ministerie be vnprofitable fayling in those things wherein especially stands the life of Preaching Be you of the people admonished q Heb. 13.22 to suffer the Word not of Doctrine onely but of exhortation yea if need be of reproofe Brethren wee are falne into a strange Age for curious pride in our people Though they would laugh to heare a Minister reade them a Lecture of good husbandrie or
beene therefore despicable amongst Idiotes because nor Birth nor Vniuersitie degrees haue commended them to the world so idlely are silly people carryed away with trifles yet when gold is offered them their care is not great how base the person is that brings it Nor should it be much materiall by whom Gods Word is brought vnto vs whether by Isaiah as some thinke a Prophet b Rabbi Salomon apud Lyram Hieron in Prolog ad Isaiam of the bloud Royall or by Amos from c Amos 1.1 amongst the Heardmen of Tekoa His Associates are Siluanus and Timothy Siluanus seemes the same with Silas who d Act. 17.4 ioyned his paynes with Paul in first preaching to this people Timothy had also his imployment there not without profit for their confirmation Quest It is here inquired how associated to Paul whether as ioynt Authours in inditing the Epistle Answ It no where appeares that they had diuine inspiration as Apostles and Prophets or were chosen by Gods Spirit to pen Scripture rather thinke them mentioned as Approuers of the Doctrines and Exhortations here deliuered Quest Was not Pauls authoritie sufficient to commend them to Gods Church Answ Sufficient no doubt in it selfe yet inasmuch as the reuerence of these two was great in the Church of Thessalonica Paul ioynes them vnto him that by all meanes he might procure respect to his doctrine Obser It is lawfull then to vse humana subsidia humane helpes for aduantage of the Truth c Act. 15.23 The Apostles and Elders and Brethren goe ioyntly in the decrees at Ierusalem that by vniuersall consent Gods people might be more swayed to obedience Very f Act. 17.28 Iames 1.17 Heathens testimonies are not refused by Apostles to aduantage the Truth Vse Like course is warranted to vs where we may see Gods Truth may thereby get aduantage What if the name of a Father or some later Writer be sometimes heard in the Pulpit what preiudice receiues the Scripture thereby I neuer liked that thicke heaping of Fathers sentences in popular Sermons It sauours too much of ostentation and tends little or nothing to edification much lesse can I approue their allegation as of Authours so authentique as to impose on vs a necessitie of beleeuing because they so teach yet are there Times and Places and Respects wherein their mention may be of some auayle for Truth First As with some men who knowes not but their Names more sway then the Names of Prophets and Apostles What if in that case we deliuer the same Truths vnder other Names condescending so farre to their infirmitie for a while g August cont epist Fundamenti cap. 5. Sayth S. Austen I had not beleeued the Gospel had not the Authoritie of the Church swayed with me It was his Introduction to Faith afterwards h Ioh. 4.42 as Samaritans he beleeues vpon firmer grounds If by vs they be vsed as Introductions for a time I see not what impeachment it is to credit of Scriptures Secondly We cannot be ignorant how vsuall the imputation of Noueltie is to reuiued Truths i Mar. 1.27 What new Doctrine is this say the people in Christs time Admiring his Miracles say ours denying the Truth for shew of Noueltie In such case if wee shew the Succession lineall of our Faith and Practice and so take that Cauill from the Ignorant me thinkes the Truth still gets aduantage Thirdly And heare we not oft how we goe alone and delight in singularitie Why may wee not remoue that Imputation by shewing content of Churche Ancient and Moderne Fourthly There are extant in Fathers Expositions and Doctrines of Scripture in termes so significant as better occurre not to our most serious Meditations why it should bee vnlawfull to vtter them in termes of the Authors rather then our owne I know not k August cont dua◠Epist Pelag ad Bonifac. lib. 4. cap. 8. Ad Curam nostram existimo pertinere non solùm Scripturas Sanctas Canonicas aduersus cos testes adhibere Verumetiam de Sanctorum literis qui eas ante nos famà celeberrimâ ingenti gloriâ tractauerunt aliqua documenta proferre non quo Canonicis libris à nobis vllius disputatoris aquetur authoritas sed vt sciant a nobis rectam antiquitùs fundatam Catholicam fideus aduersus recentem Pelagianorum haereticorum praesumptionem perniciemque defendi l Polan Praefat in Hoseam Patres allego non tanquam principium probandi dogmata Ecclesiae nec tanquam Iudices sed vt testes duntaxat consensus in doctrinâ interpretatione Scripturarum vtsi ex meis verbis quod sentio dico quispiam non assequatur ex Patrum verbis intelligat The persons to whom the Epistle is directed are next intimated and described To the Church of the Thessalonians The Citie whence the inhabitants haue their name is famously knowne to haue beene the Metropolis or Mother-Citie of Macedonia anciently called Thermae Suidas new-built by Philip King of Macedonie after his conquest of Thessalie for Monument of which Victorie it was so reedified and enlarged and obtayned that name Euen now a famous Emporie for Indian Merchandise Maginus in Geograph but subiect to the Dominion and Idolatrie of Turkes knowne by the name of Saloniki In this Citie God was pleased by the Ministerie of Paul and Silas to collect a Church the Historie see Act. 17. noting the Tumults raysed against them by the Iewes such that Paul was forced for safetie of his person to flye to m Act. 17.10 Beraea and the Saints that gaue him entertainment especially n Ver. 5. Iason scarce found securitie in their owne houses yet there God pleased to collect him a Church Obser So true is it That where God will gather him a Church no opposition of Men or Deuils can hinder it Yea oft Experience hath shewed where haue beene most violent Oppositions Gods Word hath most mightily grown and preuayled At Ephesus what Tumults were raysed by o Act. 19.23 24 25. c. DEMETRIVS and the Crafts-men yet a more worthie Church wee scarce find amongst them of Asia The Apostle mentioning it by occasion sayth There was opened p 1. Cor. 16.9 a great Doore and effectuall great occasion of doing much good but many aduersaries Like read wee of q Act. 18.16 Corinth Yea in the Court of Nero vnder the nose of that bloudie Tyrant in r Philip. 4.22 CaeSARS household was a Church collected And generally it hath beene obserued in Places and Times where Gods Truth hath beene most opposed by Persecutions it hath most preuayled that the Church may say of it selfe as Ioseph The Lord hath made me fruitfull in the Land of my affliction That made Tertullian insult ouer the crueltie of Tyrants and after a sort exasperate it ſ Tertullian in Apologet. ad Calcem Cruciate torquete damnate atterite nos Exquisitior quaeque crudelitas vestra illecebra est magis sectae
propertie of speech is that act of vncleannesse committed betwixt persons vnmarried Largely taken it compriseth all whatsoeuer breaches of Chastitie First whither in the b Matt. 5.28 heart by inordinate desire Secondly or in the c 2. Pet. 2.14 eye by wanton and lasciuious lookes Thirdly or in the d Ephe. 4.29 5.3 tongue by filthy and rotten speech Fourthly or in the act by doing e Gen. 39.9 that great wickednesse See Annot. ad Rom. 1. A sinne which the Lord hath seuerely threatned grieuously punished from Heauen cursed to the pit of Hell yet reckoned generally amongst leuiora delicta and as Papists call them veniall sinnes A tricke of youth say our Youths of that which brought in the f Gen. 6. floud vpon the world of the vngodly fire and brimstone g 19. vpon Sodome h Num. 25. pestilence vpon Israel c. Our wisedome shall be to notice the odious foulnesse thereof that if it be possible Conscience of the sinners may be more remorcefull and a sinne of so foule nature not so sleighted First the Apostle makes it eminent aboue all sinnes in this respect that it alone is i 1. Cor. 6.18 against the body depriuing it of that great honour whereto God hath aduanced it to be a member of Christ a Temple for his Spirit to dwell in Secondly vsually they are counted greatest sinnes that imply breach of most Commandements Adulterie is k Vers 15.19 Sacrilege Profanenesse Dismembring the body of Christ drawes with it Thefts Murthers what not Thirdly they say also sinnes are most pernicious that are most delightsome because the affections are most taken and streightest detayned by them therefore perhaps Salomon said of the Harlot her l Eccles 7.26 heart is snares and nets her hands as bands so easily are men taken so hardly rescued being once bewitched with the bestiall pleasure of that luxurie Fourthly varietie of Iudgements threatned shewes it haynous aboue the ordinarie Waste of m Iob 31.12 goods blemish of n Pro. 6.33 Name rottennesse of bones o Hos 4.11 hardnesse of heart c. plagues of all sorts threatned to deterre vs. Fiftly executions haue beene grieuous on Sodomites old World Israelites of whom said the Apostle there fell in one day for this sinne p 1. Cor. 10.8 three and twentie thousand I say then as PAVL Fly Fornication VERS 4. That euery of you should knew c. WHether in these words Paul would prescribe remedie against lust and meanes of abstayning from the sinne or intends only to explicate the Commandement in the positiue part is no matter of curious inquirie In the words are First the persons to whom he prescribes Secondly the duetie prescribed Euery one of you In morall dueties no man hath exemption q Reuel 20.12 Great and small stand to be iudged euery man is countable for his sinnes r 2. Cor. 5.10 rewarded according to his deeds whether they be good or euill For the particular in the Text. The ſ Deut. 17.17 King may not multiply wiues no not to continue succession much lesse Strumpets to glut vnsatiable lust t Ephes 5.5 No Whoremonger or vncleane person hath any inheritance in the Kingdome of Christ and of God Obiect Yet Patriarchs they say without checke multiplyed Wiues and Concubines Answ August First Some are of opinion they had their speciall dispensation to this end that they might multiply the holy Seed Secondly The rule of * Ber. de praecep dispensat Bernard must in such cases be remembred where wee finde in Scripture any practice of Saints swaruing from the general rule Aut eos peceasse fatendum est sicut homines aut certe sicut Prophetas familiare Dei consilium accepisse For vs wee are sure the rule holds generall euery man is bound by this precept of Chastity There were in Austins dayes men that pleaded immunity by their sexe thinking women onely bound by the precept of Chastity and a great disparagement they thought it to the dignity of their sexe if their adulteries must receiue like punishment with those of women An verè sexus nostri dignitas hanc sustinebit iniuriam vt cum alijs socminis praeter vxores siquid admittimus in luendis poenis mulieribus comparemur Why not saith Austine Yea why not rather sith by strength of their sexe they seeme more able to master their lusts and of dutie should guide their Wiues by example That saying of u Iam. 4.4 IAMES Yee Adulterers and Adulteresses stops the mouthes of all such idle and impious Distinguishers Our times haue also forged Dispensations What mens iudgement is I know not but seldome haue I seene it penanced in the Greater as if it were sinne only in the meaner people Generally the sentence of the prophane Poet is applauded by the multitude Non est scelus scortari Adolescentem It is no such haynous matter for yong men to bee giuen to whoring But if x Psal 119.9 yong men bee bound to reforme their wayes by the Law of God if they y Lament 3.27 must beare the yoke in youth if the iollity of that Age shall bee z Eccl. 11.9 brought to Iudgement let such tremble to hearten themselues in such sinnes as exclude from Heauen and giue a Reuel 21.8 portion with Hypocrites in the Lake that burnes for euer Should know that is haue skill The Apostle seemes to imply that there is a kinde of art of Chastity and great skill required to possesse our vessell in holinesse c. Truth is Christianitie is an Art or Science and no small skill is required to Regular exercise of Christian vertues GREGORY NAZIANZENE said once the cure of Soules was the Science of Sciences generally it is true of Christianity It is the Art of Arts the art of liuing well To this end Saint Peter aduiseth to ioyne to our vertue b 2. Pet. 1.5 knowledge as I conceiue him skill in the exercise of Christian Vertues Paul in a particular makes it a point of c Phil. 4.12 mysticall knowledge to carry himselfe equally and with euen hand in all Estates In Prayer hee would intimate wonderfull skill required and not learnt but of an d Rom. 8.26 heauenly Schoolemaster That knew the Disciples well and therefore it is their Petition e Luke 11.1 Lord teach vs to pray To say in a word what one Christian Vertue or Dutie is it that askes not skill to the right vse and performance of it take instance in that of Faith How to vphold it when it wauers to restraine it when it degenerates towardes presumption how to turne the eye of it from the Law to the Gospell from Gods Iustice to his Mercie Here sure is the wisdome of beleeuing How many see wee for lacke of this skill if not vtterly mis-carry yet dangerously hazarding their soules to ship-wracke the Presumer thinkes of the rich mercy of God the
doubt not but there may bee found amongst men carnall some euen louing respect to the person of a faithfull Minister as perhaps for that they are wel-vsed in their payments and that which chiefly drawes the brutish multitude the feeding of their bellies Perhaps the gifts GOD hath bestowed on some may draw not only reuerence but loue to their persons In all this yet they haue no comfort except the worke bee it that drawes affection He that can say I loue a Minister because hee teacheth me to know God because hee informes mee of dutie and reprooues my steppings aside that is the man that hath comfort in his loue What thinke you then of them to whom the worke is the thing that is most odious To say nothing of the baser people whose complaint professed is that the merrie World is gone since preaching came vp euen amongst them that would seeme wise this is heard sometime as reason of their lesse loue They could loue the Minister well were it not for his double diligence in preaching His honestie and peaceablenesse and learning they seeme to loue the worke is that they professe to hate Oh cursed state of such mens soules I conclude it thus He that loues not a Minister euen for admonition and reproofe sake hath no comfort in his loue Iewes heare with patience Stephens narration his reproofe is Gall and Worme-wood h Acts 7.54 Therefore they gnash with their teeth and stone him And be at peace among your selues The dutie concernes the people not onely towards their Ministers though some so conceiue but each towards another Peace is of three sorts First Fayned as that of Iudas Secondly Inordinate as that of Herod and Pilate Thirdly Christian the bond and limit whereof is Sanctitie A dutie euery-where commended vnto vs Heb. 12.14 Iames 3. Psal 141. And so how many i Ephes 4.4 5 6 Vnities the Apostle remembers vs of that wee might bee perswaded to this vnity of mindes and affections It were long to number the reasons the Scripture giues to presse the study and indeuour of it It is good and pleasant k Psal 133.1 how good and pleasant some things are good that are not pleasant as patience and tolerance of euils Some are pleasant but not good as Epicurisme Vanitie and voluptuous Liuing some neyther good nor pleasant as Enuie a torturing euill But of Peace and brotherly Concord saith DAVID It is good and pleasant It were long to tell how God delights to stile himselfe The l 2. Cor. 13.11 God of Peace how Christ came m Ephes 2.14 to make our Peace How the Gospell is called the Gospell of Peace Gods Children n Luke 10.6 Children of Peace Would God wee could once frame our selues to liue at Peace I meane Peace with Holinesse For of vnholy peace I say as HIEROME Melius est dissidium pietatis ortum causâ quà m vitiosa Concordia And that those vnquiet spirits amongst vs would once turne themselues to more amiable courses of Vnitie Surely I must needes say I sometimes thinke with DAVID My soule hath too long dwelt with them that are Enemies vnto Peace and cry Wo is mee that I am constrayned to dwell with Meshech I am loth to say as PAVL Vtinam excindantur that trouble vs but I pray GOD giue them more peaceable spirits or else as hee If any delight to dwell in Meshech I would for my part hee had a Tabernacle there But sure so long as those three Enemies to Peace bee found amongst vs wee must neuer expect it First o Pro. 13.10 Pride by which saith SALOMON men make contention whiles euery man delights to seeme somebodie a ruler euen of those that God hath set ouer them The Sheepe in Iudea were wont to follow their Shepheard Their guize in England is to goe before him It is as true of the Mysticall as of the Naturall Sheepe The second is Selfe-loue and this in things of this life is still the Mother and Nurse of Contentions whiles euery man vrgeth extremitie of right and parts with no penny profit to purchase this peerelesse blessing of Peace p Gen. 13.9 Thus did not ABRAHAM The third is busie meddling in things that concerne vs not Saint Paul doth not for nothing couple these two together q 1. Thess 4.11 Studio to bee quiet and doe your owne businesse Curiositie is a turbulent euill They are restlesse spirits that are so busie and meddling with things impertinent to them Bee exhorted I beseech you in the Apostles wordes r Philip. 2.3 4. to doe nothing by contention and vaine glorie labour for Humilitie Looke not euery man on his owne things but on the things also of another Doe your owne businesse In a word If it bee possible as much as in vs lyes ſ Rom. 12.18 let vs haue Peace with all men so the God of Peace shall be with vs. VERS 14. Now wee exhort you Brethren warne them that are disorderly comfort the feeble-minded support the weake be patient toward all A Heape of duties are here couched together foure in number the three first haue speciall respect to some particulars The fourth concernes vs in respect of all The particulars Pauls prudence prescribes fittingly to the state and quality of the persons In euery of them consider we First The dutie Secondly The persons to whom it must bee performed The first duty is admonition the persons to whom it belongs are the disorderly See who they are Interpreters think the Metaphor borrowed from the custome of War wherein euery Souldier hath his station is assigned to his ranke from which when he swarues he becomes inordinate So conceiue they the Apostle to intimate that God hath assigned to euery of the Church his speciall place and calling wherein to serue God wherein when they grow dissolute and transgresse their limits they violate the order that the Lord hath prescribed In the next Epistle the Apostle seems to explain what he meant by the inordinate they were such t 2. Thess 3.10 as transgressed the rule prescribed by him for better ordering of outward life Ioyne all together wee shall finde foure sorts of inordinate walkers First of them that haue no speciall station or calling in Church or Common-wealth wherein to serue God Secondly Such as are dissolute or negligent in their vocation Thirdly Those that intrude vpon other mens callings Fourthly Such as transgresse wholesome ordinances established for better ordering of common life Touching the first sort liuing without particular calling The order set downe by the Lord himselfe for assignement of euery one to his speciall vocation is as ancient as the World Adam in Paradise is appointed u Gen. 2.15 to dresse the Garden It is Ambrose his obseruation out of Philo * Ambros de Paradiso cap. 4. Though Paradise in respect of the fertility of the place needed no husbandry yet because the first man was to bee a Law to his
1. Tim. 5.6 are dead while they are aliue and as our Sauiour They z Ioh. 3.18 are condemned alreadie For such if for any is that a Isai 30.33 Tophet prepared the burning whereof is fire and much wood which the breath of the Lord as a streame of brimstone kindleth and for euer keepes burning Secondly To these are added those that as Stephen speaks of Iewes alwayes b Act. 7.51 resist the holy Ghost and labour to suppresse the holy motions suggested by him How oft doe I perswade my selfe the worst men vnder our Ministerie heare that voice behind them This is the way walke yee in it and as Agrippa are c Act. 26.28 almost perswaded to become Christians But see the cursed vnthankfulnesse of men wilfully setting themselues to repell such motions those sweet inspirements of Gods holy Spirit they call I would I might say ignorantly fits of melancholy I am sure profanely qualmes of deuotion And then haste to their cursed companie and no lesse then abominable courses to chase away those qualmes of conscience Oh wonderfull mercy of God offered to such mens soules had they grace to consider and accept it How iustly may the Lord say to them as he speaks to Israel d Hosh 13.9 Your destruction is of your selues and as to Ierusalem e Isai 5.4 What should he haue done more that he hath not done Teaching them by his Word wakening them by his Rod inuiting them by his bountie offering himselfe to them by his Spirit whiles they desperately forsake their owne mercy The issues vsuall of such men are First that their hearts grow thereby more obdurate Secondly the life more brutish and abominable Thirdly else fall they into agonies of conscience such as wherin they perish through euerlasting despaire Thirdly A third sort there are and they are much amongst vs men that vnder pretence of discretion and seeing more into the state of Religion then at first entrance they could see abate of their feruour and as they now terme it violence of gracious affections seeming to conceit there may be a nimium of deuotion men may be ouer-forward and zealous A Sermon now and then doth well euery weeks hearing is not so necessarie studie of Scriptures is good at leisure times as it were for recreation we be not Angels but Men and there is a reason in all things euen in religiousnesse if men could hit on it I confesse there is a kind of deuotion wherein men may be too feruent but that deuotion is superstition a kind of zeale whereof may be a nimium but that is f Rom. 10.2 zeale not according to knowledge yet beware I beseech you you giue not the Lord the least occasion to complaine of you as of the Angell of Ephesus that you haue left your first loue and take heede this temperatenesse and discretion as it is called degenerate not into g Reuel 3.16 luke-warmenesse the worst temper that can be of our Religious affections Feare to bee noted of backe-sliding Tremble to lose the least measure of Gods gracious gifts to abate any thing of the heat and feruour of sanctified affections It is a step towards quenching but to slake the fire of Gods Spirit in our hearts Meanes of cherishing and keeping in life our spirituall gifts First exercise and imployment Secondly h 1. Tim. 1.19 Good Conscience and holy obedience which while some neglect they make shipwracke of faith Thirdly humilitie in Bernards iudgement is conseruatrix virtutum Fourthly i Heb. 10.25 Forsake not assemblies of Saints neglect no meanes sanctified to worke establishment How may the motions of Gods Spirit be distinguished from Diabolicall delusions Satanicall suggestions are oft subtilly contriued cunningly coloured that lying spirit sometimes dares counterfeit the Spirit of truth Scarce euer was heretique so phantasticall or impudent but pretended guidance by the Spirit of God Anabaptists teaching to despise Authoritie to vilifie all other ordinances of God pretend I know not what instincts and reuelations from the Spirit of God Montanus tells of a strange Paraclete that inspired him and guided to publish his damned errors Meanes of discerning First Isai his watch-word let it be our rule k Isai 8.20 Deut. 13.2 3. To the Law and to the Testimonie if they speake not according to this word it is euidence that there is no light in them Secondly The gift of Prophecie as of miracles is now ceased in the Church God deales not now as in former times by extraordinary instinct or inspiratiō His charge is To l Reuel 22.11 adde nothing to the words of IOHNS Prophecie vnder paine of addition to be made to our plagues Thirdly If the matter of the suggestion be euill either in the whole kind or by circumstance it is no Diuine motion but either a m Iam. 1.14 concupiscentiall phantasie or a n Iob. 13 2. Diabolicall delusion Fourthly Euer be iealous of all motions leading thee beyond thy calling or measure of gifts The rules are o Rom. 12.6 Sapere ad sobrietatem and p Psal 131.1 not to meddle with things too high It is glorious to exercise the Ministerie but examine thy gifts Excitements to enter that function without gifts thou mayest well thinke are but suggestions of pride VERS 20. Despise not Prophecyings THe duetie he prescribed tends in the holy practice of it to preserue the life and vigour of Gods Spirit in vs. The sense conceiue thus Of Prophecie we find two sorts First Extraordinary that stood partly in foretelling things to come by immediate reuelatiō partly in interpreting Scriptures with vnerring spirit In regard of which function those whom the Lord extraordinarily stirred vp in the old Testament some also in the New were called Prophets Of which sort if now were any they ought to haue their extraordinary respect There are I know that arrogate such a lumen Propheticum and reckon it amongst the markes of their Church But if q Reue. 22.18 nothing may be added to the Prophecie of Iohns Booke it should seeme the Lord hath therein fully reueiled whatsoeuer is necessarie to be knowne touching state of the Church to the end of the world and then what needs a new light of Prophecie Secondly Another ordinary intimated by the Apostle with whom to Prophecie in this kind is r 1. Cor. 14.2 to speake vnto men to Edification Exhortation Comfort In our vsuall language we call it Preaching Therefore termed by PAVL Prophecying perhaps because the matter of preaching in those dayes was the Scriptures in MOSES and Prophets in opening and applying whereof the seruants of God were then conuersant And of such prophecyings would Paul be vnderstood His prescript in respect of preaching is not to despise it That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies highest reuerence and esteeme most conscionable attendance due to this ordinance of God In pressing that duetie I haue beene forestalled by the paines of my reuerend Symmysta whom I
make inquirie Qui credente mundo ipse non credit Augustin de Ciuitat Dei magnum est ipse prodigium In Gods Church gathered by the doctrine of the Scriptures to examine whether Scriptures be the Word of God what were it but to question principles and to make our selues prodigious in absurditie And when we feele sensibly the effects of sinne originall who but a Monster as Pelagius would question Natures deprauation Secondly presume not to search beyond reuelations Pauls rule is k Rom. 12.4 to be wise to sobrietie MOSES conclusion l Deut. 29.29 that only things reueiled belong to vs that made PAVL m Rom. 11.33 admire what he was not able to comprehend whose prudent humilitie if it were entertayned would put end to most Arminian and Vorstian conceits These and like cautions obserued the people are permitted yea inioyned to examine what is doctrinally propounded to them Vse 1 So that they of Rome apparently vsurpe authoritie more then the Lord euer granted to any Church ordinarie requiring of the people caecam fidem and after determination of the Church once passed definitiuely allowing no examination of whatsoeuer they propound to be beleeued or obeyed wherein see if they arrogate not more then euer did Apostles or Prophets yea or the n Ioh. 5.39 Arch-Shepherd of our soules ISAY calls the people o Isai 8.20 to the Law and Testimonie Saint Peter commends their prudent p 2. Pet. 1.19 attendance to the word of Prophets our Sauiour permits himselfe and his doctrine q Ioh. 5.39 to tryall by Scriptures This is the prerogatiue of the Church of Rome only as was that of Pythagoras to be beleeued vpon their bare word Dixit Ecclesia and there must all inquiries of Gods people rest A man would wonder else to see so many prodigies of Errour goe currant amongst the people so vtterly against Scripture and common sense They are wise in their generation forestalling the minds of the people with that preiudice it is vnlawfull to dispute the determinate conclusions of the Church Laying that also for a ground that they are the only true Church of God vpon earth what maruell if incestuous Marriages murther of Princes or if there be any other Monster of opinion or practice contrarie to wholesome doctrine which is according to Godlinesse passe currant with the people in esteeme legitimate No lesse defectiue in this dutie are our credulous multitude Vse 2 hand ouer head admitting whateuer by their teachers is propounded vnto them forsooth their guides shall answere for them if haply they misse-leade them But haue they not heard Ezechiels proclamation the bloud of them that perish by default of the Watchman God shall require at his hands r Ezech. 3.18 yet die the people in their sinnes and that of our Sauiour When the blinde leades the blinde blinde Pastor blinde People not ſ Matt. 15.14 the Guide only but the people fall into the pit Another sort there are And they ouercarried with reuerence Vse 3 of some mens persons and gifts in matters of Faith and iustest scruples of conscience content themselues with naked iudgement of them whose persons they haue in admiration a Rule currant they thinke it for iudgement and conscience that thus thinks such a reuerend Minister thus therefore they beleeue and practice In matter of ceremonie I am sure the bare opinion of some Ministers to whom our irregulars haue inclosed sinceritie out-faceth Authoritie and beares downe Reason without reason afore it Alas that reasonable men should be so vnreasonable and pretended conscience so blinde as to warrant it selfe vpon the erroneous iudgement of men and that Sic dicit homo should sway vs in these things without or against Sic dicit Dominus Our wisedome it shall be to make vse of the libertie God hath giuen vs that we erre not by too much credulitie nor reiect Truth through ouer-much preiudice and stiffenesse in opinion The rule of triall demanded Papists assigne vs the Churches determinations But First if they also be subiect to trialls as we see by our t Matth. 5.27 15.4 5. Sauiours practice how may we thinke them the rule and measure of Truth Regula is not regulatum Secondly if Councells be not priuiledged from possible errours and haue erred de facto as Diuines haue fully euidenced how may wee thinke their sentence authentique and so selfe-credible as thither vltimately to resolue our faith What then may more safely be made our rule then that which Peter calls the u 2. Pet. 1.19 most sure word of Prophets so was x Iob. 5.39 Christs Precept so y Act. 17.11 Beraeans practice so Constantine at the Councell of Nice will haue all other preiudices and authorities set apart and calls for that Codex Dei to be the vmpire of all their controuersies I enter not the question who shall be the Interpreter The Scripture I know as it came not from a priuate spirit so is z 2. Pet. 1.20 21 not of any priuate interpretation It selfe is Text and Glosse in matters necessarie opening it owne obscurities These few rules only collected thence I commend to GODS people to guide their examinations First Gods ayme in our saluation is the a Ephes 1.12 glorie of his rich Grace the b Rom. 3.27 abasing of mans pride In the course of saluation what doctrine crosseth those ends doubtlesse is not of God Secondly Euangelicall Truths tend all to settle conscience in c Rom. 5.1 solid peace through assurance of Gods loue suspect those doctrines as not Euangelicall that hold Conscience on the racke and prescribe not right meanes of peace with God Thirdly All heauenly doctrine both of Law and Gospell tends to mortification of euill Concupiscence teacheth d Tit. 2.12 to denie vngodlinesse and worldly lusts to walke soberly iustly godly in this present world Be iealous of all doctrines leading to carnall libertie they are not of God that are enemies to sanctitie Followes the next branch of dutie Hold fast that which is good The order of these prescripts deserues our notice affoording mee thinks kindly this Conclusion That prudent examination must order our resolutions neither may we euer peremptorily settle our resolutions before wee see our warrant whereon to resolue Paul hath like exhortation to the Romanes to cleaue to that which is good yet before aduiseth to e Rom. 12.2 9. prooue what the good and acceptable Will of the Lord is A point worthy our notice in this head-long and head-strong generation abounding with so many peremptory and pertinacious spirits pitching their resolutions without care of information and in matters most disputable impatient of dispute or contradiction I would haue them first consider of what spirit it sauours to be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 2. Pet. 2.10 selfe-willed It is Gods mercy to such men in weightiest matters to giue them sound Iudgement whither else might their stiffenesse carrie them