the Gospel It is of two sorts first generall whereby we beleeue the Doctrine of the Gospel in generall secondly particular whereby we beleeue it as true to vs. Of the first sort yee may conceiue the faith of the Eunuch being yet a Nouice q Act 8.37 I beleeue that Iesus Christ is the Sonne of God Of the second that of Paul Christ loued r Gal. 2.20 me and gaue himselfe for me Both these haue their vse in Christian Warfare one laying the ground of Comfort the other applying it to our selues Temptations yee shall see assaulting in both kinds the Deuill labouring to make vs Infidels in the generall that he may make vs incredulous in the particular Example In Cyprians dayes he stirred vp Nouatus to broach this Heresie That pardon of sinnes purchased by Christ belonged not to any denying Christ through feare of persecution though afterwards repenting a dangerous and discomfortable Ground the Mind giuing credence to that error and persisting therein the Conscience guiltie of that sinne apprehends nothing but horror and astonishment Not much vnlike are those we haue experience of at this day Thoughts of Atheisme and Blasphemie cannot stand with grace no not though abhorred mourned for striuen against A false conclusion giue way in that generall all comfort in thy particular failes thee Al. Omissions of knowne duties cannot stand with sanctification A false conclusion except it be mollified Of Asa it is said He remoued not the high places f 2. Chron. 15.7 yet was his heart vpright with the Lord all his dayes There be other infirmities besides that of ignorance out of which such omissions may proceed Thus in the generalitie wee see how Faith is oppugned withall how necessarie Faith and the right information thereof in the generall is for comfort Like thinke we of the particular for let generall grounds be neuer so firmely beleeued except with like firmenesse Faith can assume the Conscience is all-out as comfortlesse Euery temptation suppose to bee a secret Syllogisme Wherein sometimes we haue the Proposition corrupted after the Assumption assaulted that the Conclusion follow not to the comfort of Conscience In the question of Adoption Example whether we bee the sons of God thus reasons the mind for comfort of Conscience Whosoeuer are t Rom. 8.14 led by the Spirit of God are the Sons of God I am led by the Spirit of God Ergo I am the child of God Sometimes the Proposition is assaulted by Satan it must thus be vnderstood whosoeuer in euery particular action is led by the Spirit of God he onely is the child of God yeeld him but this to corrupt the principle thy conscience must assume the negatiue Sith u Iames 3.2 in many things wee sinne all and inferre the conclusion discomfortably Or suppose thou haue wisedome to vphold the Proposition as Paul hath directed that it is meant of those that in x Rom. 8.1 course of their life follow the Spirits guidance though in particulars the flesh preuaile then assaults he thee in the Assumption permits by no meanes to bee assured of our guidance by the Spirit of God So that we see how necessary against the euill Day it is to fortifie our selues with faith generall and particular By the way obserue how professedly the Church of Rome sets her selfe to hinder all solid comfort of the soule in temptation First Allowing vs no sound ground for generall saith the mâ—â—ters whereof wee must take on trust from them without daring to y Act. 17.11 search the Scriptures whether the thing be so out of which what faith can arise more then meerely humane Secondly accusing yea accursing the very endeuour of speciall faith as presumptuous allowing vs onely a coniecturall opinion and probable hope that it may be we are such and so qualified as they that shall bee heires of saluation What a paper brest-plate frame they vs of such faith to keepe out z Ephe. 6.16 the fierie Dartes of the Deuill Leaue them The second part of the Brest-plate is Loue of God and of our Neighbour The nature of this gracious affection is best knowne by sense Thus yet conceiue a description of it by effects first wel-wishing secondly adhering thirdly desire of vnion with the person loued The kinds of it they make two first Concupiscentiae whose maine scope in louing is the good of the louer secondly Amicitiae when wee loue whom wee loue for his owne sake without respect to our owne priuate Of this sort is that we owe to God and men It steads vs in the Spirituall Conflict first as an Euidence secondly by its Operation As an Euidence the very presence of it is a marke of our adoption and a 1. Ioh. 3.14 translation from death to life so that if euer the Conscience be fifted about the maine whether wee be in state of grace or not this gracious affection presents it selfe to the eye of Conscience to stay it from doubting Secondly by the Operation which ye may thus conceiue it causeth vs to cleaue close to what we loue and sets such a price thereon b Cant. 8.7 that nothing will cause vs to part with it Suppose the temptation be to forsake the Truth of Religion perhaps vpon such allurements as Domas was misse-led withall thus Loue teacheth to reason The truth of Gods Word I haue found to be Gods c Amos 1.16 power to my conuersion the same hath been d Psal 119.50 my comfort in trouble sweetnesse I haue found in it such as the Honey-combe cannot afford How shall I forsake this Truth c. The Helmet is Hope that is the firme expectation of the good things God hath promised and not yet exhibited the maine whereof is the end of our Faith the saluation of our Soules It is of two sorts first the hope of the Hypocrite which is as Iob sayth as the Spiders web with euery blast of temptation beaten downe inasmuch as it hath no sure foundation nor euidence to rest on secondly the hope of the Righteous that e Rom. 5.5 neuer makes ashamed The stead it doth vs in temptation is such that Paul calls it the f Heb. 6.19 Anchor of the Soulo Thus conceiue how There are certaine blessings which God hath promised Christ purchased yet we possesse not saue onely in title g Phil. 1.6 as To perfect the good worke begun to the Day of the Lord Iesus h 1. Cor. 1.8 To confirme vs blamelesse to the end To i Rom. 16.20 tread downe Satan vnder our feet c. The cases oft fall out that we feele nothing lesse then what is promised perhaps declining in stead of growing in grace weakening rather then establishing of faith c. the cunning Deuill working vpon aduantage of our sense labours thereby to ouerthrow our faith Here now is the vse of Hope expecting aboue reason and sense the blessings promised considering the faithfulnesse and power of the
of the Church What should I speake of our murmuring vnder the Crosse and quarrelling at the dispositions of GODS Prouidence as if that endlesse Wisdome had beene ouer-seene in ordering vs by a Acts 14.22 tribulations to enter into his Kingdome A Strawberie way to Heauen had beene much better and the greene Meddow in Cebes his Table then these thickets of bushment and ascent of craggie Rockes that lead to vertuous happinesse I confesse we haue many ambitions of suffering ioying in tribulations for the Catholike Cause and that which some call the cause of the Gospell Who maruels when they haue thē sweetned to the sense of carnalitie by them their portion is made fat and their meat plenteous Prisons they find affording more meanes of enlarging their Temporalities then houses of greatest freedome or Pulpits of largest Elbow-roome In none of these find I a sample to this patterne yet are there I doubt not but can say they ioy in tribulations because they see glory comes to GOD by giuing testimonie to his Truth and good to his Church by confirmation of weakelings Obser The particular now followes In much affliction with ioy c. So true is it that Gods Word receiued with an honest and good heart brings with it sweetnesse enough to digest all the sowre and bitternesse of afflictions that attend it compare Psal 119.50 Vse And oppose it to the delicacie of flesh and bloud and that scandall of the Crosse deterring many after conuiction to embrace the faith Obser Note herewithall the difference betwixt afflictions for sinne and persecutions for Righteousnesse those are iustly Deboras these seldome or neuer want their comfort vsually are attended with ioy and reioycing As b 2. Cor. 1.5 our afflictions abound so also our comforts if not in sense yet euer in the cause How many causes of Ioy bring they to the soule First we are hereby conformed to c Mat. 5.12 Heb. 2.16 Iohn 15.19 1. Pet. 4. the Prophets and righteous men that haue gone before vs yea to the Prince of our Saluation Secondly they are pledges to vs of our d Acts 5.41 choosing out of the World and of our walking with a right foote to the Gospell Thirdly of our more then ordinary Grace e Rom. 3.4 wee are in with our God when he chooseth vs to be his Champions Fourthly meanes of how many gracious gifts their exercise at least and confirmation and increase Fiftly yea f 2. Cor. 4.17 worke to vs after a sort that inualuable Crowne of Glory What coward may not this encourage to resolution vnder the Crosse his comforts are proportioned to his afflictions Gods loue is neuer more plentifully g Rom. 5.5 shed abroad in our hearts then in our afflictions for righteousnesse to say truth what should dismay vs Is it loue of ease that is carnalitie Doubt of successe that h 1. Cor. 10 13. is infidelitie suspition of weaknesse we know who hath said his i 2. Cor. 12.9 Grace shall be sufficient and he perfits power in weaknesse Prouided alwayes as Peter giues the caution or cause of suffering be good If we suffer k 1. Pet. 4.15 as euill doers if but as busibodies what thanke or what comfort haue wee if for the Name of Christ happy are we Verse 14. the Spirit of the glorious God resteth vpon vs. It is not the paine but the cause that makes the Martyr said the Martyr Cyprian Not to bee reuiled or imprisoned to lose liberty liuing no nor life sorts vs to Prophets that were before vs except perhaps Priscillianists and Donatists and Trayterous Iesuites may be thought consorts of Prophets but to suffer as Prophets for l Mat 5.10 Righteousnesse I know some men ambitious of suffering I aduise them to prouide that their cause and calling too be warrantable I cannot else warrant them comfort in their afflictions I should tremble at the crosse layd on mee for sinne and bee iealous of my strength yea in the best cause where I had needlesly thrust my finger into the fire yet would hope m 1. Cor. 10.13 of issue to be giuen with the temptation where I see good cause and calling to suffer for I know Him faithfull that hath promised VERS 7.8 So that yee became ensamples to all that beleeue in Macedonia and Achaia For from you sounded out the Word of the Lord not only in Macedonia and Achaia but also in euery place your faith to Godward is spred abroad so that wee neede not speake any thing THE connexion framed by others I motion not thus I conceiue the Apostle amplifies their faith and patience by the measures thereof such were their proceedings therein or rather such the specialtie of Gods fauour in the distribution such that though they came after others to Christ yet became they presidents to their precedents so richly endowed that it might well beseeme their Ancients to make them their patternes The amplification stayes not there but addes mention of the Churches whom they had out-stript All that beleeued in Macedonia and Achaia And because it might seeme strange the notice of a Church so newly planted should so farre bee divulged a greater wonder Paul mentions no wonder but truth In euery place where he came heard he report of their Faith though further remote then Macedonia their Countrie and their Neighbour Region Achaia The particulars of their commendation here touched are these First their precedencie in Faith to their Ancients the Churches of Macedonia Secondly the famousnesse of their gracious estate and practice Thirdly their propagation of it to others Types In gracious practices it is not enough to be followers and of the company but we should striue to become precedents and Presidents vnto others In Religion it should be who may goe formost That was the blessed state of Iohn Baptists times the n Matt. 11.12 Kingdome of heauen suffered violence and the violent tooke it by force it was who might throng first in for a share in the Gospel As Souldiers at the surprizing and ransacking of some wealthy Citie where the prey is made free striue who may come first to the spoile so was it in Iohns dayes for this rich treasure of the Gospell so should it be now S. Paul for common gifts giues charge to striue that wee may excell And weigh these Reasons First good and euill things haue their measure of graduall quantitie according to the greatnesse of their effects An euill thing the more it hurts the more euill it is and more damnable in the Ring-leader A good thing the more it profits the better and more beneficiall to the first beginner It much amplifies the prayse of Corinthians compassion that they were so forward because their o 2. Cor. 9.2 zeale had prouoked many Secondly God hath pleased for our encouragement in this kind to expound vs different measures of heauenly rewards to be proportioned to our measures of grace and exercise thereof that
Idols in Religion In respect of other Diuine Honour giuen to Creatures there are Idols secular as Wealth trusted vnto hauing supremacie of our loue confidence by this meanes becomes an Idoll which made Paul say Couetousnesse is t Col. 3.5 Idolatry No man was euer seene praying to his Pence yet haue wee seene many putting u 1. Tim. 6.17 confidence in their wealth more then in God The rich mans goods are x Prou. 10.15 his strong Citie therefore his Idoll Of the second The true God falsly conceiued or worshipped by that meanes becomes an Idoll Augustine enquiring the sense of Iosuah his charge to the people Put away the strange gods that are amōgst you thus discourseth Can we thinke they had at this time amongst them simulachra Gentium In no case for they are said to haue y Iosh 23.8 cleaned vnto God And if they had had amongst them such grosse Idols after so many threatnings of the Law so many Iudgements executed vpon their fathers is it likely the Lord would so haue prospered them in their Warres against Canaanites when hee so forsooke them for one ACHANS theft in the accursed thing what then is his meaning August in Iohn quaest 29. Propheta sanctus saith AVSTINE in cordibus eorum cernebat cogitationes de Deo alienas à Deo ipsas admonebat auferri Quisquis enim talem cogitat Deum qualis non est Deus alienum Deum vtique falsum in cogitatione portar Strange conceits of God too too abhorrent from the nature of God they carryed in their minds these were the strange gods the Prophet commands to be put away For whosoeuer conceits God otherwise then he is carryes in his thought an Idoll a strange and false god Thus say wee truely the Heathens worshipping an absolute God out of the Trinitie worship not God but an Idoll of their owne braine We haue seene what Idols are The commendation of this people is that they turned from them and thereby euidenced the truth of their Faith Our duetie is from their commended practice as Iohn prescribes it to z 1. Ioh. 5.21 keepe our selues from Idols a point confessed yet thinke not it is for nothing the charge is so often renued and enforced on Gods people No doubt the Lord saw our propension is strong to Idolatrie that hee so strictly and often vrgeth the charge They must a Deut. 12.2 3. ouerthrow their Altars burne their Groues hew downe their Images abolish their very names out of their places b Deut. 7.2 3. Make no league of amitie with Idolaters nor reserue the instruments or c Isai 30.22 ornaments of Idols but cast them away with extremest detestation Their stile in Scripture is abomination stercorei Dij a terme so base and stinking to teach vs so to lothe them as those excrements that cast out most lothsome and noysome stench into our nostrils Hence also hath GODS Spirit so carefully recorded Histories of Gods vengeance vpon Idolaters that wee might tremble d 1. Cor. 10.6 7 to fall by like disobedience lest wee incurre like heauie wrath and vengeance of God What remaynes for vs but to be exhorted more and more to flie from Idols and all communion with them If thou haue left their worship thinke it not sufficient abandon their names their instruments their ornaments thinke thy faith and loue towards God encreaseth as thy hatred of Idols his riuals encreaseth in thee What e 2. Cor. 6.14 16 communion hath light with darknesse Christ with Belial the Temple of God with Idols What need may some say this exhortation wee haue long since renounced Idols and ioyned our selues to the true God Vtinam But to say little of our people which as the Iewes in IEREMIE measure Religion by their f Ier. 44.17 18 belly and because in times of Idolatrie things as they thinke for this life went better with them hang Rome-ward still in their affections who sees not how fauourably men beginne to thinke of the Church of Rome Images with Doctrine may well enough bee retayned that is stumbling blocks laid before the eyes of the blinde so we crie Take heed And Politicians many are of opinion there may be a reconcilement of the two Religions so may there I dare say of light and darknesse of Christ and Belial of God and the Deuill as well as of Christ and Antichrist Christian Religion with Antichristian superstition But let vs remember what wee heard in the explanation there are secular Idols as well as Idols in vse of Religion as much to be fled from as Heathenish or Popish Images There are some saith Paul that make their g Philip. 3.19 belly their god What are Drunkards but grosse Idolaters sacrificing their Patrimonies their Health their soule to Bacchus There be that serue Mammon make wealth their god offering bodies and soules to the Deuill to get wealth Religion Faith Obedience all must be sorted so as may suite with our intentions for riches GOD shall bee forsaken Body wasted Conscience wounded Soule damned and all to get treasure Beloued thus thinke Hee is as much an Idolater that prefers his wealth before obedience his pleasures before Gods seruice as he that h Isai 44.17 falls downe to a stocke and saith Deliuer me for thou art my god Followes the terminus ad quam to God It is not enough to forsake Idols and their worship except wee cleaue to the true God and zealously addict our selues to his seruice Therefore said IOSVAH Put away your strange gods i Iosh 24.14 and seeke the Lord feare the Lord and serue him in sinceritie and truth As in other particulars of Repentance it sufficeth not to flie from euill except k Isai 1.16 17. we cleaue to the good so thinke in this Amongst the Heathen were some that scoffed at Idols but were starke Atheists as that Dionysius dealt with Esculapius golden beard plucking it off with this scomme No reason the sonne should be bearded and the father beardlesse and stripping Apollo of his golden coate hee clothes him in wooll It was lighter for Summer warmer for the cold of Winter what oddes I wonder betwixt this Atheisme and that Idolatrie A like sinne is notorious in many of our people professing they are no Papists being farre worse flat Atheists in life practising no Religion at all Great men they thinke themselues that they inueigh against Poperie though meane while they liue in grosse ignorance of God and contempt of his pure worship How much better were it to continue Papists then to lose all sense of a Deitie to liue without all dread of God and feare of his holy Name Though it bee true there is no hope of the saluation of an obstinate Idolater yet this I thinke as true that as Christ speakes of Sodome and Gomorrhe their state in iudgement is more tolerable then the state of vnthankfull Cities so the damnation of Idolaters is much more
easie then that of Atheists Thou that abhorrest Idols l Rom. 2.22 committest thou sacrilege Thou that scoffest at Poperie fallest thou into Atheisme To say in a word In turning from Idols two extremities are obserued First flying Idols and falling to superstition that furious Iehu destroyes Baals Altar and Priests yet m 2. King 10.28 29. departs not from the cleanlier Idolatrie of IEROBOAM Our people haue left Image-worship yet retayne their fathers Traditions The second is turning from Idolatrie but degenerating to meere Atheisme if not in opinion yet sure in practice How many know we scoffers at Poperie as great deriders of pure Religion laughing at Traditions yet ignorant of Gods rule of worship My Brethren what auayles it to leaue Idols if you cleaue not to the true God to abhorre strange gods and to worship none to detest superstition and to practise profanenesse I dare say there is more hope of saluation for the grossest Idolater then for the Atheist though such but in life the one hath some conscience to be wrought vpon some sense of a Deitie to affright the other is without God in this world therefore without hope of a better state in the life to come Obser The end and issue of their conuersion To serue the liuing and true God Be like then God cannot be serued till Idols be forsaken n Matt. 6.24 Yee cannot serue God and Mammon When the people professed to Ioshuah their purpose to serue God IOSHVAH replyes o Ios 24.16 19 They could not serue him What is his meaning Augustin quâ suprâ saith Augustine not with that perfection that beseemed Gods Maiestie or secondly not without Gods grace assisting and enabling them as if his purpose were to checke their presumption Better thus as later Interpreters expound supposing they retayned their Idols they could not acceptably serue God therefore presently subioynes IOSHVAH If yee will indeed serue the Lord p Ios 24.23 put away the strange gods that are among you and incline your hearts to the Lord God of Israel To like purpose said the Apostle q 1. Cor. 10.21 Yee cannot drinke the cup of the Lord and the cup of Deuils nor be partakers of the Table of the Lord and of the table of Deuils Intimating as great Antithesis betwixt God and an Idoll as betwixt God and the Deuill betwixt honouring of an Idoll and of God as betwixt worshipping God and worshipping the Deuill Vse Two sorts of people are here reproued First they whose hearts are diuided betwixt God and Idols as Israelites vnder ELIAS r 1. King 18.21 betwixt God and Baal as the Samaritan Colonies who would ſ 2. King 17.33 feare the Lord and withall serue their owne gods as Iewes in Zephanies time were wont to sweare by Iehouah t Zeph. 1.5 and by Melcom as they amongst vs that sowre our pure Religion with the Leauen of Popish superstition The second are they that halfe share themselues betwixt God and Idols their Conscience they reserue to God their knee they bend to Baal an u 1. Cor. 8.4 Idol they know is nothing yet to this nothing they prostrate their bodies Gracing idolatrous Masses with their presence and holding all semblances of outward reuerence with the most deuout Masse-mongers As our curious or couetous Trauellers Let them reade Pauls censure of such practice 1. Cor. 10.20 and tremble to continue it There remaynes in this clause the description of that God who alone is to be serued in opposition to Idols The Antithesis is remarkable shewing the wide differences betwixt our God and Idols Obser First Idols are liuelesse x Psal 115.5 6 7. they haue eyes and see not eares and heare not feet and walke not hands and handle not as Ioash scoffes at Baal to calme the tumult and turbulencie of his zealous worshippers If he be a god y Iudg. 6.31 let him plead for himselfe they are not able to auenge their contempt vpon those that wrong them As for our z Psal 33.13 God he is in heauen his eyes see his eye-lids trie the children of men he hath life in himselfe giues life to the creatures auengeth himselfe on them that prouoke him saues such as trust in him Secondly hee is the true God Truth vnderstand not that he shewes in his Assertions or Promises but truth of his Nature hee is very God that hath in him truth and substance of Deitie Whereas Idols are a 1. Cor. 8.4 nothing in the world nothing of that Idolaters conceit they are hauing nothing of the diuine Nature which their worshippers ascribe vnto them see 2. Reg. 19.18 Me thinks then wee should not choose but ioyne with Ioshuah in his choice betwixt God and Idols If others will needs serue wood and stone the worke of mens hands yet b Iosh 24.15 we and our houses will serue the Lord the liuing and true God that is c Iam 4.12 able to saue and to destroy The second fruit and euidence of their faith followes It is their patient wayting for the comming of Christ VERS 10. And to wait for his Sonne from heauen THat act of theirs let vs first take notice of and then see the description of the matter of it First by his Relation secondly Adiunct thirdly Effect The word in Pauls sense as I conceiue it implyes three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery of them a strong euidence of faith in this people First hopefull expectation and as Peter cals it looking d 2. Pet. 3.12 for the blessed appearing of Christ to Iudgement Secondly Contentment with the delay in Dauids phrase e Psal 37.7 tarrying the Lords leisure Thirdly patient continuance in the seruice of God and enduring all afflictions wayting thereon notwithstanding the reward be long delayed How forcibly from euery of these is inferred the presence of Faith of the first hopefull expectation of Christs comming to iudgement Can it be where is not perswasion of reconciliation with God who is there but as Foelix f Act. 24.25 trembles at the very mention of Iudgement to come so long as he hath conscience of sinnes and wants assurance of the pardon of them O Death O Iudgement how bitter is the remembrance of thee to a man liuing in his sinnes how desires hee to haue all mention and thought of it buryed how is hee astonished in the serious apprehension of it what maruell while he apprehends Christ only as a seuere Iudge g 2. Thes 1.8 comming to render vengeance to them that know not God and disobey the Gospell I neuer wonder at our faithlesse people distasting in our Ministerie nothing so much as the doctrine and terrour of the last Iudgement poore faithlesse impenitents they know not their peace with God nor while they practise can they beleeue pardon of sinne That once obtayned how welcome should not the mention only but the day be the h Luk. 21.28 day of Redemption
other particulars the Graces of Gods Spirit must all be exercised in the particular Vocation Follow the specialties of Pauls office so carefully performed by him Exhorting Comforting Testifying where againe occurres the obseruation made ad vers 3 though in more particulars Instruction is not the whole of preaching Thereto must bee added Exhortation Comfort if need bee Obtestation See what is there largely said Here only reuiew the necessitie of all these in the course of our Ministery First Of Exhortation That mayme we receiued in the fall and haue increased by long custome of euill remaines in the best and most regenerate as in nature we are strongly inclined to euill strangely auerse from euery good dutie So in state of Grace there are remnants of that propension to euill no small relikes of drowsinesse and dulnesse to good duties In Prayer Hearing euery religious Office who that obserues himselfe finds it not those z Eccle. 12.11 words of the wise the Lord hath giuen vs as goades to quicken our dulnesse when wee are exhorted by the Masters of the Assemblies Secondly Of Comfort There is no calling no dutie but hath his crosses attending Without vs the World whiles scoffing at Pietie and laughing it out of countenance whiles threatning whiles vexing alwayes labouring to discourage few to accompany many to oppose vs. Within vs Conscience of infirmitie and imperfection so preualent with many that they become weary of wel-doing because they are weake in doing How needfull for the people were a Barnabas a Acts 4.36 a sonne of consolation to support the weake and comfort the feeble-minded Thirdly Of Contestation The word signifies after phrase of Scripture a serious and graue admonition ioyned with authoritie and commination b Exod. 19.21 Contest the people saith the Lord to Moses that is charge them with commination Compare Nehem. 13. Gen. 43.3 Pauls testifying then was his graue and serious admonition ioyned with threatning How necessary this course of proceeding in our Ministerie is iudge by that securitie and remisse carelesnesse wherewith euen gracious dispositions are eftsoones ouertaken desiring to enlarge Conscience and to slake those strait bonds wherein it stands bound by the Word of God in so much that they begin to bee of the Politikes opinion there may bee a nimium of Iustice an ouerplus of holinesse and care to depart from euill All which considred shew necessary vse of all these is in our Ministerie and should sway the people to admit them As a Father doth his Children The manner of Pauls performing these Offices wee haue here expressed it was with fatherly authoritie Before hee puts on him the indulgence of a Mother here he assumes the affection of a Father expresseth he the same or some other thing There bee that conceiue him to intimate some difference of his carriage towards them according as hee obserued their growth in Grace and longer standing in Christianitie Whiles they were Nouices and Babes in Christ he vsed them with all motherlike indulgence when growne to more strength he interposeth something of fatherly authoritie perhaps he would signifie that in midst of his mother-like meeknesse he forgat not occasionally to vse the grauitie and authoritie of a father Obser The first coniecture standing occasions vs this note In our Ministery one course is to be holden with Nouices and Babes in Christ another with men of more standing and strength in Christianitie towards Nouices motherlike indulgence to others fatherly grauitie and seueritie First Impositions on Nouices may not bee ouer-strict or austere so much teacheth that Allegory c Mat. 9.17 of Wine and Vessels vsed by our Sauiour in way of Apologie for his more mildnesse in Iniunctions then Iohn vsed to his Disciples Secondly Instructions for matter and manner tempered to capacitie strong meate is for strong men d Heb. 5.12 14 Milke for Babes so our Sauiour instructeth his Disciples e Mark 4.33 as they were able to beare Thirdly Admonitions and reproofes ouer-rigorous daunt and dismay Nouices no man with that sharpenesse corrects an infant as a man of more yeeres Fourthly Conuersation in things indifferent during weaknesse must be other then is necessarie when once they vnderstand doctrine of Christian libertie Vse So that they are ill prescribers to vs Ministers that allow vs no proceedings with any but what taste of austeritie and rigour though our Sauiour would not quench the smoking flax and our power to vse sharpnesse is limited f 2. Cor. 13.10 to edification As ill they that in matter of Iniunction and manner of Admonition limit vs to mildnesse and tender respect to pretended weaknesse though in instruction nothing pleaseth the palate but strongest meate why so much strictnesse required of them their sins reproued with such sharpnesse others with so much mildnesse you should aske also why you are instructed otherwise then Infants and Babes in Christ And the Apostle will answere you It is your shame to sticke still in g Heb. 5.12 principles and should be thought as shamefull not to out-strip Nouices in measure of Sanctitie Obser Following the other sense wee haue this direction to temper our indulgence with grauitie and authoritie that we impart not the Maiestie of our Ministery Teach exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Tit. 2.15 withall peremptorinesse of commanding i 1. Tim. 4.12 Let no man despise thy youth some thus interpret Though yong yet so carry thy selfe in thy Ministery that they may reuerence and feare thee for thy Grauitie and Maiestie therein Vse They are idle prescripts of the people to Ministers prescribing vs popularitie permitting mee seueritie towards their most scandalous courses as Corah to Moses so our people to vs in grauer proceedings k Numb 16.3 Wee take too much vpon vs and forget our selues It is our pride with such authoritie to warne the vnruly VERS 12. That yee would walke worthy of God who hath called you vnto his Kingdome and glorie THe matter thus pressed by the Apostle remaynes that they would walke worthy of God where we haue first the Duetie secondly the Reason whereby it is enforced The duetie to walke worthy of God The sense thus conceiue that at no hand thou imagine it possible for vs to demeane our selues so as to demerit God and to be worthy by way of desert of those endlesse fauours bestowed on vs in Christ It shall euer be true that Iacob said l Gen. 32.10 Wee are lesse then the least of Gods mercies and his goodnesse hee hath shewne vs. PAVL speaking of our sufferings for CHRIST saith They are not m Rom. 8.18 worthy of the glorie that shall be reueiled No saith BERNARD * Bernard de Annunciatione serm 1. Though all the passions of all Saints should fall vpon one man But to walke worthy of God is to walke fittingly to his nature and so as may beseeme a people whose God the Lord is The Apostle Peter me thinks well expresseth
when Paul wrote this Epistle That it should not be till the r 2. Thes 2.3 departing from the faith the reuealing of Antichrist and his consumption by the breath of the Lords mouth it may be was an after-reuelation And this is a solution of the doubt not improbable Hierome Another exposition there is extant in S. Hierome vnder the name of Diodorus howsoeuer reiected by Hierome yet more probable then any himselfe brings The summe of it is thus Paul reckons himselfe and his associates amongst suruiuers at Christs comming not as thinking himselfe and those then liuing should be found of Christ in the bodie but knowing all the Righteous to make one body in Christ Iesus and himselfe one of the number Nos dixit pro eo quod est lustos de quorum ego sum numero We that remaine that is those of the faithfull that shall suruiue to Christs comming Thus far of the doubt The prerogatiue followes the dead in Christ shall first rise hauing their bodies first glorified and clothed with immortalitie incorruption glorious splendour c. the Lord thus recompensing their seeming disaduantage in respect of those that know no death but analogicall transmutation Obser The point of notice is this The disaduantages of Gods children wherein they seeme to be cast behinde their brethren are euer recompenced with some priuiledge or prerogatiue wherein they also haue their aduantage It may seeme a prerogatiue of suruiuers at Christs comming ouer those that are dissolued by death that they without death are clothed vpon with incorruption but see how the Lord recompenceth their seeming disaduantage they are first glorified in their bodies raysed to a glorious life before the liuing are changed By plentifull induction it will appeare It may seeme the disaduantage of vs Gentiles that Iewes had first Å¿ Rom. 3.2 the oracles of God committed vnto them had the ministerie of Prophets yea of the Lord Christ himselfe the t Rom. 15.8 minister of Circumcision But how plentifully hath the Lord recompenced it vnto vs giuing vs more plenty of cleare reuelation and greater measure of grace then euer he vouchsafed to the Church of the Iewes that wee may say as our Sauiour u Mat. 13.17 What many Prophets and Kings and righteous men desired to see and saw not wee see Wee may perhaps thinke it to be some disaduantage vnto vs that wee liued not in the dayes of Apostles and Prophets that taught by speciall Reuelation and vnerring Spirit what they taught the people of God but fully is it recompenced vnto vs in that many of the things which they a farre off beheld in the Prediction wee with our eyes see in the accomplishment See it in other particulars of outward or inward estate Diuersly hath God ordered the state of his children in this life calling some to teach some to be taught some to rule some to be ruled giuing some Wealth Honour Peace exercising others with Pouertie Infamie Contempt amongst men It is strange to see how emulous wee are one of others preferment in these fauours of God whereas if wee would rightly weigh it wee should see that in these things wherein we seeme to be cast behind our brethren we haue in one kind or other our aduantage of them Their Wealth is more so are their Distractions and Cares and Spirituall Dangers their Reckoning larger at the great Audite and Day of Accompts Is it not well the Lord hath freed thee from these Distractions made thee rich in Faith giuen contentment and dayly experience of his Fatherly care in another kind In that which seemes the greatest disaduantage as that the Lord so long keepes vs on the racke of an accusing Conscience and with-holds the sense of his fauour in the pardon of sinnes I am deceiued if there be not some aduantage to the oppressed Vsually ye shall see the course of their liues more strict sinnes that others without scruple swallow vp these conscionably flye from their sanctitie for the most part greater and so I doubt not shall be their glorie In a word Is life short the passage is speedier to the Ioyes of Heauen Is it prolonged the more occasion haue they of doing good their seruice greater and so shall be their reward Wee cannot thinke of any disaduantage of Gods children wherein they are cast behind their brethren but a recompence we shall find in one kind or another plentifully rendred into their bosomes Vse The Meditation me thinkes cannot but restraine in Gods children all carnall emulation at the seeming preferments of others in the fauours of God I know not how it comes to passe amongst vs such is our ignorance and infirmitie that the old Poets Complaint may be taken vp amongst vs. No man almost is content with the state God allots him vnto Euery man thinkes anothers Condition happier then his owne and that God hath not dealt so liberally with him as he hath done with others The people thinke it is well with Ministers whose whole life may be spent in meditation of the Word of God whom God hath chosen to be his Instruments to saue the soules of his people The Minister againe thinks it is well with the people to whom God hath committed care of no soules but their owne and from whom he expects lesse measure of knowledge and obedience The subiects eyes are dazeled with the glorie of a Kingdome and they are sure high in Gods fauour that are eminent in authoritie aboue others The Magistrate againe thinks it is well with the people whose life is most retired from publique imployments how secure liue they from enuie of the Ambitions and from the Curse of prophane Tongues In a word so emulous we are most one at the seeming aduantages of others by Gods fauour that hee is a rare man like IOBS x Iob. 33.23 Interpreter one of a thousand who thinks his owne state and condition in euery respect best for him Against this emulation we are stored with Reasons in the Scripture As first It must be thought of that the Lord whom we serue is an absolute disposer of his gifts in what kind soeuer y Mat. 20.15 Is our eye euill because his is good Why suffer we him not to doe with his owne what he thinkes good Who likes the sawcinesse of that Begger that quarrels at his almes because another fares better What euer our gifts are from God they are Eleemosyna mera meere Almes for z Rom. 11.35 who hath giuen him first Secondly We should consider that the seruice we do to God in what place soeuer is acceptable when it is tendered vnto him in obedience and singlenesse of heart as pleasing to God is the obedience of the subiect as the rule of the Magistrate Hearing and obeying with an honest and good heart as Teaching in the Congregation Saith Paul touching the condition of Seruants a Eph. 6.8 Whatsoeuer good thing any man doth yea in place of a seruant
yea one from the dead yea an Angell from Heauen should tell him that to morrow should be his Iudgement Questionlesse it is truth Nothing teacheth such men faith but sense It is questioned amongst Schoolemen whether the faith that Iames affirmes Deuils to haue bee faith in propertie of speech or not And they resolue no for they beleeue not what God speakes because hee speakes it but because they feele it And like commonly is the faith that Reprobates haue of any truth supernaturall sense is their only reason of beleeuing and by euents only they giue credit to Diuine Predictions How often threaten wee out of Salomon The x Pro. 23.21 Drunkard shall be clothed with rags A y Pro. 21.17 louer of pastime shall bee poore The z Pro. 6.26 Where shall bring to a morsell bread Yet who beleeues our report till hee feeles his pouertie seize on him as an armed man And thinke you in case the time were reuealed the Sonne of man when hee commeth should finde faith on Earth In Reprobates little or none neuer a whit the more for the Lords reuealing the time of his comming I say then as Abraham When the Glutton thinkes so much power in a Messenger from the dead to worke faith in his brethren nay sayth ABRAHAM a Luke 16.31 If they heare not MOSES and the Prophets neyther will they beleeue though one come from the dead So if while the comming is certaine the time vncertaine they repent not neyther would they repent or beleeue though the Lord had reuealed the day and houre of his comming to Iudgement Lastly consider of this pretended expediencie but by this Reason Some hundreds of yeeres are past since Peter said b 1. Pet. 4 7. The end of all things is at hand wee see or may see a sensible decay and languishing through age in this vast bodie of the World How is the strength of the Earth worne out with long trauell to bring forth fruit for the vse of mans life the other creatures how are they feebled since their first originall Yea how many signes of Christs second comming haue beene euidently accomplished in our eyes c 2. Thess 2.3 8 Apostasie from the faith reuealing of that man of sinne his consumption in a great measure by the breath of the Lords mouth And yet who almost bethinkes him of preparation against that Day and rather liues not as if Death and Hell and Iudgement were all but Fables To conclude this point therefore as great and farre greater expediencie there is not of concealing as of reuealing the time of Christs second comming to Iudgement And the conclusion I hope is cleere The and season of Christs last comming is amongst Gods secrets knowne to no man nor possible to bee knowne by Scripture Reuelations Vse Where comes iustly to be taxed the curiositie should I say or licentious boldnesse of such as haue in this point presumed to haue an eye where the Lord hath no tongue to inquire into this secret and vpon inquirie presumptuously to determine of the time of Christs second comming and of the end of the World All Ages haue beene pestered with such wits diuerting mens mindes from preparation to meete the Lord to vaine speculations of things vnreuealed and therefore vnprofitable Amongst Philosophers serious contemplatours of of the Worlds fabrique the originals course and state thereof specially the Mathematicians and Star-gazers as the Prophet cals them tooke vpon them to determine the question as Tully sayth they conceited Magnum quendam Annum a great Yeere wherein all the Starres should returne to the originall site and position when that Yeere came should be the end Macrobius calculates this Yeere to consist of fifteene thousand Sun-yeeres Others of the same Heresie allow it thirtie sixe thousand Sun-yeeres They haue calculated belike the Natiuitie of the World as they vse to doe of men and thereby found out amongst the Starres what wee cannot find in Scriptures the precise time of the end of the World Amongst Iewes the prophecie of Elias as they say the Thisbite as we the counterfeit goes current alloting to the continuance of the World sixe thousand yeeres Sexerunt Annorum millia huius mundi Duo millia inane Duo millia lex Duo millia Christus postea finis from them it seemes Lactan. de diuino praem l. 7. c. 14. Lactantius and Hierome receiued that errour and haue added their explication to make it more plausible The sixt thousand yeere is not yet absolued that time once expired the consummation must needes be and the restoring of all things to a better state what is the Reason In six dayes God made the World rested the seuenth therefore must the World continue in this state sixe thousand yeeres and then be restored for with God a thousand yeeres is as one day one day as a thousand yeeres Within our owne remembrance Osiander Napier and sundry others haue busied themselues much in that question and determined too peremptorily of the time of consummation O curious wits of men not contented with things reuealed and necessary they must needes search into Gods secrets Cui bono was the old saying but to breed questions without end rather then godly edifying which is in faith Holily spake hee that said in this point Libentèr ignoro quod me scire Deus noluit I am willingly ignorant of what God would not haue mee know And know wee there is an holy ignorance beseeming Gods Children in things that hee hath pleased to secret vnto himselfe As holily may wee bee ignorant of what is concealed as wee can comfortably know what God hath reuealed Hereof thus thinke sith the Apostle so teacheth it is amongst those d Deut. 29.29 secrets that belong to God Vse Let vs leauing these idle and curious inquiries take notice of the dutie concernes vs in respect of the vnknownnesse and suddennesse of Christs comming as our Sauiour commends it vnto vs First e Mat. 13.35 To watch continually because in an houre when we thinke not of it the Lord shall come thus conceiue it that wee should stand in continuall expectation of it thinke of euery day as if it were the last Day of the World wherein Christ shall come to Iudgement As Hierome professed whether hee did eate or drinke or whatsoeuer hee did else hee thought he heard that terrible Trumpe sounding in his eare Arise yee dead and come to Iudgement Oh that there were such hearts in vs that the Swearer could thinke It may bee the LORD will now come if not to the Generall yet to my particular Iudgement his wrath may seize on mee euen while the Oath is in my mouth and then what shall become of my poore soule that the Drunkard would thinke the Iudgement may come euen betwixt the cup and the lip as on f Dan. 5.5 6. BELSHAZZAR in the middest of his iollitie But alas Brethren how mocke wee at the mention of that day as those in
Peter or as Amos speakes Put farre from vs the Day of the Lord and say as those in EZECHIEL The Iudgement is for a long time hereafter and with the euill seruant thinke our Master will deferre his comming There is no so great cause of securitie as this whereas alas wee know not whether hee will come euen this houre if not to the generall yet to our particular iudgement There is nothing more certaine then that the Lord will come nothing more vncertaine then when hee will come that the certaintie of his comming and the vncertainty of the time might alwayes keepe vs in expectation A second duty that concerne vs in this respect whereto this expectation is subordinate is preparation and furnishing our selues with those things that may with comfort present vs to the face of the Iudge They are three especially First Faith g Luk. 12.35 40 to receiue and make ours the righteousnesse of CHRIST Secondly h Phil. 3.9 Repentance from dead workes Thirdly i Acts 3.19 Diligence in our generall and particular callings Blessed is the Seruant whom the Lord when he commeth shall find so doing VERS 3. For when they shall say Peace and safety then sudden destruction commeth vpon them as trauell vpon a woman with child and they shall not escape THe Apostle in this verse continues the explication of his former conclusion withall describing first the state of the times Secondly the effect of that second comming of Christ toward the wicked the state of those times is this they shall be full of securitie Thirdly the effect that Day brings to the vngodly is destruction amplified by three circumstances It is first sudden secondly painefull thirdly ineuitable For the first the note is this Wicked men are neuer more secure then when their destruction is neerest neuer neerer destruction then when they are most secure Thus was it with k Luk. 17.27 28. the old world thus with Sodome and Gomorrhe Saith Agag when he is going to execution l 1. Sam. 15.32 The bitternesse of death is ouer See m Dan. 5.4 30 BELSHAZZAR inter pocula surprised by the Persians Generally saith Iob of Epicures They spend their dayes in wealth and n Iob. 21.13 in a moment goe downe to Hell No maruell first height of security growes from height of infidelitie and contempt of Gods threatnings Faith breeds feare the more we beleeue the more we trēble at Gods Iudgements o 2. King 22.20 as IOSIAH All security comes from infidelity height of security from height of infidelity No maruell if the Lord now hasten his wrath to iustifie his truth and to teach them by sense what they would not learne by his Word Secondly besides there is a consequent of extreme securitie mentioned by Moses vpon which followes destruction immediatly h Deut. 29.18 It is p adding drunkennesse to thirst Whē they once begin to blesse thēselues in their iniquitie to say they shall haue peace though they walke on in the stubburnnesse of their hearts then they grow insatiable in their sinnes Whiles any faith or feare of God is left in the heart there may perhaps be a thirsting after the pleasures of sinne but no satiating of the inordinate desire of euill That feare remooued a man becomes as vile in action as in affection glutting himselfe in the sinnes that before he longed after but for some kind of feare durst not commit It argues therefore a ripenesse of sinne and q Gen. 15.18 filling vp the measure of iniquitie high time now for the Lord to proceede to vengeance Vse Wherein as in a glasse wee may see the dangerous estate of this Kingdome and State wherein wee liue As there are many things that may occasion vs to expect Gods heauy indignation r Gen. 15.13 as first ripenesse of iniquity in all degrees of men Secondly the little or ſ Amos. 4.11 12. no profit we haue made by former Iudgements Thirdly the taking away of so many of Gods seruants no doubt t Isai 57.1.12 from the euill to come so nothing more then the generall security we liue in I cannot thinke the great Day of the Lords comming is so nigh as to fall within the age of a man because I yet see not the u Rom. 11.15 26. Iewes calling accomplished But sure I am perswaded there is some heauy wrath of God approching vs. So generall is the securitie wee are most ouertaken withall Let a man in his mind walke thorow the earth as the Angell he shall find as hee x Zech. 1.11 the whole earth sitting still and being at rest Nothing almost now heard of but the peace God hath pleased to settle in our borders and the concord wee haue with all Nations round about which makes vs as it is said of the inhabitants of Lachish dwell securely It shall behooue Gods children to take notice of it And let the security of others worke our feare and trembling and humiliation before the Lord that if it be possible we may finde a y hiding place in the day of the Lords anger z Zeph. 2.3 Secondly This also may teach vs as Dauid least to feare men when they least feare before God their very securitie is a token their destruction is not farre off z Psal 49.16 Be not afraid when such men are made rich and when the glory of their house is increased God sets them aloft a Psal 73.18 in slippery places that he may cast them downe into desolation Thirdly Flie security he is blessed saith SALOMON that feares alwayes if any thing set thee safe from the sense of euill it is the feare of euill The effect that Day brings to the wicked is destruction Touching the Nature of it may be some question some desiring to be Atheists to rid their conscience of all feare of wrath that they may sin securely so conceiue it as if it were an vtter abolishing of their being making in that respect the state of man all one with the condition of beasts See we what Religion and reason teach touching death and destruction of men That neither death nor Iudgement brings with it destruction of Nature and abolition of being Scriptures and Reason teach abundantly First If Gods children had hope in this life onely they were b 1. Cor. 15.19 of all men most miserable as hauing least taste of the comforts of this life And if there be not a vengeance laid vp in store for the vngodly after this life they were of all men the most happie that here liue in iollity come in no misfortune as other men and at death cease to bee and so to bee miserable Now farre be it saith ABRAHAM that c Gen. 18.25 the Iudge of all the world should not do right so order the state of things that neither here nor hereafter should bee reward for the righteous nor vengeance for sinners Secondly No other in likelihood is the destruction
inuenit crimen etiam viri fortis accipit nomen tanto nequior quantò sub poculo inuictior So amongst vs he that drinkes most is counted the stoutest man Vomunt vt bibant bibunt vt vomant how great cause haue we to feare lest the Land for these and like abominations spue out her inhabitants What should I speake of what Habakuk in his time complained of f Hab 2.15 Forcing others to Drunkennesse Good God with what expence Many of the mind that to the Poore they spare not the least Mite yea thinke all lost that Wiues and Children partake and yet spare not to spend Pounds to make their Neighbours drunken Quid multa I know not any sinne but is rife amongst vs yet must I needs say none growne so rife or to such height as this of Drunkennesse And may I not say as Ieremie g Ier. 5.9 Should not the Lord be auenged on such a Nation as this What words may I vse to disswade it vnto men giuen to that sinne The Lord hath threatened vengeance of all sorts to deterre from it and we haue seene many exemplified on many First Beggerie saith Salomon is the hire of such as companie with Drunkards Secondly Famine God hath sent on whole Kingdomes to h Ioel 1.5 pluck the Cup from the Drunkards nose Thirdly By Hosea hee tells vs It takes away the heart Fourthly By Salomon the fearfull sinnes that accompanie it first Luxurie Veneri libero conuenit sayth Tertullian De Spectac these two Deuils of Drunkennesse and Lust are conspired and euen sworne together Nunquam ego ebrium castum putabo In Tit. Cap. 1. said Hierome secondly Stupiditie They haue smitten me shall he say i pro. 23.35 but I haue not felt it Fiftly In the bodie we see often loathsome ougly diseases monstrous mis-shapennesse till a man become a burthen to himselfe Hos homines an vtres vertiùs aestimauerim Amb. de Helia Ieiun cap. 17. said Ambrose in another sense Sixtly In the soule such insatiable appetite that wee may say of it as Tully once spake of Couetousnesse when other sinnes die with age Sola ebrietas iuuenescit Seuenthly And see if Drunkards be not reckoned amongst the damned Crue k 1. Cor. 6.10 that haue no portion or inheritance in the Kingdome of Christ and of God I might be infinite to set downe the bitter Inuectiues of Diuines and Heathen against it Ambrose said of them They bring on themselues the Curse of CAIN their motion is with trembling tanquam in paraly sin resoluti sayth Austin Pedibus ambulare non possunt Secondly They were wont to vse it pro equilleo saith Ambrose and it hath often fallen out in the euent what Torment could not wring out from men Drunkennesse hath Thirdly The Romanes held it good policie sayth the same Author to permit to the barbarous Nations of the Empire free vse of Wine vt ipsi soluantur in potus eneruati ebrietate vincantur It is much to be feared God in wrath hath giuen our people to this beastly sinne to vnsinew the people of the Kingdome and to expose them to easier victorie of the Aduersarie Thus much of this sinne to shew the odious nature of it too little I feare me to reforme the euill custome VERS 7.8 For they that sleepe sleepe in the Night and they that are drunken are drunken in the Night But let vs who are of the Day be sober putting on the Brest-plate of Faith and Loue and for an Helmet the hope of Saluation THe seuenth Verse containes Reason to presse the dueties of Watchfulnesse and Sobrietie in forme this They that sleepe and are drunken are so in the Night We are not of the Night but of the Day Ergo may not be drunken but sober The Allegorie for so I conceiue it vnfolded is this As those that giue themselues to sleepe and drunkennesse make choise of the Night to secret their sinnes from the notice of men and are few so impudent as to doe deeds of darknesse at Noone-day so seeing we liue in times of so cleare knowledge reuelation and are deliuered from the darknesse and Night of Ignorance it shall behooue vs to walke soberly and honestly vnlesse wee will be too too impudent in securitie and prophanenesse Obser The point we will here take notice of is the modestie of the times wherein the Apostle liued chusing darknesse and secrecie to couer their enormities The things they do are such as a Saint would l Eph. 5.12 blush to name themselues that do them are not so shamelesse but they chuse secrecie to commit them Euery one that euill doth m Ioh. 3.21 hates the light he meanes principally of Grace and Knowledge withall that of Sense which is the ground of the Metaphor Truth is God n Rom. 2.15 in Nature hath imprinted some principles of common honestie to restraine the headstrong inclination of corrupt nature vnto euill till they be vtterly extinct some remanents there are as of conscience so of modestie in doing euill Vse The more desperate is the state of our times and people and no doubt those modest miscreants amongst Gentiles shal rise in iudgement and condemne this shamelesse generation of enormious sinners amongst Christians that o Isai 3.9 declare their sinnes as Sodome and hide them not blush not to doe deeds of darknese in the sight of the Sunne Saith the Lord of Israel when he would expresse a hopelesse estate of that people Were they p Ier. 8.12 ashamed when they committed abomination They were not ashamed neither could they haue any shame therefore they shall fall among them that fall in the time of their visitation Thinke it spoken of these times The third dutie followes Arming our selues as for a Conflict Of Spirituall Warfare I meane not to treat at large who so would see the condition of it hath at hand the learned Labours of expert Captaines in the Lords Hoast The parts of the Armour here commended to vs M. Downham are Faith Hope and Loue the three Theologicall vertues set out by resemblance Faith and Loue in the similitude of a Brest-plate Hope of an Helmet The vnfolding of the Metaphor is thus As Souldiers are wont especially to fence their Brest for the Hearts sake the seat of life and the Head the fountaine and originall of the senses as vpon whose safetie depends the safetie of the whole Bodie principally so our care should be against the euill day to arme our selues with graces best seruing to safegard the soule amongst which eminent are Faith Hope and Loue Touching them two things shal be handled first their nature briefly secondly their vse in the spirituall combat For Faith thus in grosse conceiue the nature of it It is an assent to the truth of the Word of God for the Truths sake of him that spake and inspired it Some principall respect thinke it to haue to the Doctrine of
that it is as possible for God to cease to be God as to alter his Decree of Election To which adde those other blessings appendent pardon of sinnes in iustification the continuall supply of his Spirit to sanctifie and renew vs. These and the like are blessings already exhibited affecting Paul with ioy no lesse then g Rom. 8.37 38 triumphant in the middest of tribulation Obser If any say The ioy we speake of ariseth from sense and assurance of our sharing in these blessings which sense may h Psal 51.12 be lost Answ If lost as I confesse it may be the fault is much what our owne Secondly where sense failes faith should make supply Beleeuing aboue yea against sense that i Psal 73.1 yet God is good to Israel to such as are of a cleane heart They are sound conclusions Whom the Lord once loues he euer loues and his k Rom. 11.29 gifts and calling are without repentance God sometimes withdrawes the sense of his fauour whether for chastisement or for triall or for preuention alwayes in loue to his children From Dauid for chastisement yet 〈◊〉 loue and fatherly care lest he should perish in his sinne through impenitencie from Iob for triall yet in loue of purpose to iustifie his sinceritie against the imputation of mercenarinesse charged on him by the Deuill From Paul for preuention that he should not be l 2. Cor. 12.7 puffed vp through abundance of Heauenly Reuelations But if in things exhibited perhaps our ioy may faile vs yet in things promised wee haue constant cause of reioycing The blessings promised not yet reached vnto vs Hope especially hath eye vnto and that fils the heart with ioy vnspeakeable and glorious amids neuer so seeming causes of sorrow Be it that the Lord hath with-drawne the sense of his fauour yet hope there is such as makes not ashamed that he will yet lift vp the Light of his countenance vpon vs. Be it that he permits vs in some particulars to fall yet hope there is that m Psal 37.24 he will put vnder his hand Suppose wee feele a rebellious nature resisting against the power of Gods Grace Hope we haue built on Gods promise that a day shall come when the whole body of sinne shall bee destroyed and in the interim that n Rom. 8.35 nothing shall separate In a word against all euils that may assaile vs three things there are that we may with ioy behold in the promise First protection Secondly restitution Thirdly deliuerance In defects of good things and the small measures thereof First preseruation Secondly growth Thirdly perfection of Grace and Glory Doth the Lord permit vs to temptation His o 2. Cor. 12.9 grace is sufficient to support vs. Doth he suffer vs to bee ouercome in temptation Yet promiseth he restitution by a new act of grace raysing vs And at length to set vs out of the reach of all temptations Enioy we any good grace of God though in neuer so weake measure First hee assures vs that little is p 2. Cor. 1.22 a pledge of more Secondly euen that little he will enable q Reue. 3.8 to get finall victory Thirdly and to perfect it to the day of the Lord Iesus and after this life to make vs pure as he is pure perfect as our heauenly Father is perfect So many causes of constant ioy are there to all Gods children Where are they then that charge on Gods Spirit such a depth of sorrow and sadnesse-working in the hearts of his children and for this draw backe from entring Religious courses because their ioy which as Epicures they make their Idoll they thinke all lost applying that prouerbiall scomme taken vp I thinke amongst the cups of Germanie to Gods Spirit Spiritus Caluinianus est spiritus melancholicus What doe they lesse then blaspheme while they thus speake What when Gods Spirit promiseth r 1. Pet. 1.8 ioy vnspeakeable and glorious when Christ tels vs of ſ Ioh. 16.22 ioy that shall neuer be taken away PAVL that as well ioy as holinesse is the t Gal. 5.22 fruit of the Spirit shall wee dare thus to speake And is it no ioy that Gods children feele in pardon of sinnes peace of Conscience hope of glory See them u Rom. 5.3 ioying in afflictions triumphing in death professing more x Psal 4.7 sweetnesse in experience of Gods fauour then Epicures find in all pleasures the world can afford them This I adde more A profane Epicures heart is neuer free from sorrow either in sense or expectation or in the cause Salomon said not for nothing y Prou. 14.13 In the middest of laughter the heart is heauie Suddenly they are surprised with the z Dan. 5.6 terrours of death and iudgement or if they feele not yet they feare or if any haue so put from him all sense and feare of euill so much the more cause of sorrow and lamentation hath he because God hath hardened his heart that he may destroy him I say as DAVID a Psal 34.8 Oh taste and see how gracious the Lord is make experiment but a while in holy Religious courses I am deceiued if thou change not thy mind and say as SALOMON Of all other laughter and ioy b Eccl 2.2 it is madnesse Sure it is the ioy of Gods Spirit is not knowne but by experience which made Paul say c Phil. 4.7 It passeth all vnderstanding none but he that feeles it knowes the comfort of it Something wicked men imagine thereof partly by that they see in Gods children partly by sense of the contrary in themselues which made BALAAM d Num. 23.10 wish to die the death of the Righteous But the thorow vnderstanding of it is not gotten but by experience I beseech you seriously thinke of it and let not Satan by this idle suggestion depriue you of saluation It is a true saying of that Ancient Religio is lata though not dissoluta And as true that by changing our courses we lose not our ioyes but exchange them Transitory fading earthly ioyes for e 1. Pet. 1.8 ioy vnspeakeable glorious and that fadeth not away Or if this mooue not thinke of him that said A time will come when they must f Luk. 6.25 waile and weepe that feared not before the Lord and what Iob hath The g Iob 20.5 reioycing of the Hypocrite is but short they spend their dayes in wealth and iollitie and h Iob 21.13 in a moment goe downe to Hell What weeping and wailing shall there be amongst Epicures at the last day when they shall see ABRAHAM ISAAC IACOB and all the Prophets and righteous men i Luk. 13.28 admitted into Gods Kingdome and themselues shut out of doores Secondly As it serues to animate Gods children to continue their holy courses attended with ineffable ioy so withall to checke their needlesse framing of griefe and perplexitie to themselues after a
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
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
Grace here vnderstand Gods fauour peace happinesse and prosperitie distinguished by S. Iohn into prosperitie of the outward estate and prosperitie of the soule p 3. Ioh. 2. as thy soule prospereth The Apostle prayes not the first donation but the first continuance Secondly q 1. Pet. 1.2 multiplication Thirdly fuller manifestation of Gods fauour to this people Obser By degrees God manifests his fauour to his children and by drops as it were instills the feeling of his loue Let not Christians wonder at it when as of Christ it is said hee grew as in stature and wisedome so in r Luk. 2. â—â— fauour with God Shall we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only and ostensiué in stature wee are sure really why not also in wisedome and fauour with God as * Ambros de incarnat Dom. Sacrament c. 7. Fulgent ad Thres lib. 1. S. Ambrose Fulgentius and other Auncients long agoe interpreted limiting themselues to his humanitie and that state of humiliation and poenalitie which for our sakes he vnderwent Neither see I how it should seeme strange being vnderstood of the manifestation of Gods fauour seeing we reade him complayning that hee was Å¿ Matt. 27.46 forsaken of God speaking ad sensum according to that no feeling of Gods fauour in the agonie of his Passion in the Saints of God it can by no meanes seeme a Paradoxe if that be true that our assurance of Gods loue is experimentall onely and their euidence none other then what ariseth from sanctification so much as thou art sanctified so much experience and sense hast thou of Gods fauour and if that be not perfited but by degrees as Ezechiels t Ezech. 47.3 4 Allegorie seemes to import by degrees is the fauour of God made manifest vnto vs. Vse 1 The more I wonder at their arrogancie that being Nouices only in Christianity dare prattle of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of assurance of Gods fauour to them in Christ that which others of longer standing and farre greater progresse in sanctitie dare not assume these yesterdayes men proclayme to haue obtayned To whom may I not say as ISAAC u Gen. 27.10 How haue yee found so soone my sonnes Gods loue is not presently x Rom. 5.5 powred into the heart but after many conflicts with doubtings combats with corruption experiences of Gods mercy gather we firmenesse rather then fulnesse of assurance Vse 2 No lesse maruell I at their peremptorinesse that allow to no man share in Gods fauour in whom are at any time doubtings of their adoption and truth of sanctification They erre not knowing the Scriptures nor state of their owne hearts Was euer any mans faith so firme but was sometimes encountred and after a sort mastered with distrust The Saints whose faith is most renowned in Scripture are found at times bewraying vnbeliefe That famous Moses of whom it is said y Heb. 11.27 He indured as if hee had seene him that is inuisible is found at length questioning the z Num. 11.22 power of God which hee had seene in all their passage by so many experiments proued Resolutely said IOB a Job 13.15 Though hee kill me yet will I trust in him yet reade we him wauering and distrustfully fearing lest by continued afflictions he should b Iob 6.10 11. deny the words of the Holy oâ—â— The summe is this It is our dutie c 2. Pet. 1.10 to endeuour assurance our miserie and sinne also to doubt of Gods loue yet our state generall in this life to be incumbred with distrustfull doubtings of Gods fauour to vs in Christ And of the Inscription thus farre VERS 2.3 We giue thanks to God alwayes for you all making mention of you in our prayers Remembring without ceasing your worke of faith and labour of loue and patience of hope in our Lord Iesus Christ in the sight of God euen our Father THe matter of the Epistle now followes It is spent partly in commendation of this people chiefly in exhortation first to perseuerance in the faith and grace receyued Secondly to progresse and going forward to perfection The three first Chapters perswade continuance the two latter progresse in Grace some other particulars are incidentally touched but these are the chiefe bent of the Apostle The mayne incentiue to perseuerance insinuated in this Chapter is the consideration of the rich Grace of God bestowed on them by the Apostles ministerie and the generall fame thereof in the Churches of God from both which forcibly is inferred the necessitie of their care to maintayne their station sith they could not be ignorant how much more desperate the case is d 2 Pet. 2.21 to reuolt from Grace then neuer to receyue it And out of Naturall principles accorded by Scripture know the price of a e Eccl. 7.1 good Name how much it exceeds the most precious oyntment And how much more inglorious and shamefull it is to cease to be then neuer to haue beene religious To this Argument the Apostle prefaceth with thanksgiuing to God the sole Authour of all Graces that they had receyued professing also his instance in prayer for their establishment and profection in grace to this end that they might neither be puffed vp with selfe-conceit by his ample commendation nor forget that their confirmation perfiting in grace was to be expected from that f 1. Pet. 5.10 God of all grace g Phil. 1.6 who had begunne the good worke in them In the words we haue two things first Pauls offices and acts of loue performed on their behalfe thanksgiuing and prayer to God Secondly his motiue or incitement thereto Remembrance of the graces of God bestowed on them three whereof are mentioned Vers 3. the three Theologicall vertues each of them amplified by their effects all by their soundnesse and truth in the sight of God c. Obser From Pauls act in giuing thanks to God for graces bestowed on this people is obserued how not for our owne gracious estate only but for others blessings in spirituall things we ought to be affected vnto thankefulnesse First Practice of h Luk. 15.10 Angels and i Gal. 1.24 holy Men. Secondly coÌ„munion of Saints Thirdly glorie thence accrewing to our God and Sauiour Fourthly our owne benefit arising from vse thereof in their communication by exhortation k Rom. 1.12 comfort example perswade it Larger handling and application of this point see in Annotations ad Rom. cap. 1. whither I remit the Reader The graces for which he giues thanks are Faith Hope and Loue Their nature may on some fitter occasion be hereafter handled their Description by effects here only take notice of their Faith working their Loue laborious their Hope attended with patience The worke of Faith there be that interpret all good offices and fruits growing from this radicall vertue of Faith towards God our Neighbour our selues some that worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perseuerance what if we take
it for that first euident fruit thereof the l Act. 15.9 purifying of the heart as the Apostle associates conuersion vnto it Vers 9. And secondly after this sense their holinesse is more fully and distinctly according to all parts thereof expressed To Loue he giues labour m Heb. 6.10 as elsewhere thereby intimating their vnwearied industrie and diligence in procuring and furthering the good of Gods Church To Hope patience n 2. Cor. 4.18 the expectation of eternall life being that that mitigates and sweetens the bitterest afflictions incident into this life Obser How actuous and full of liuelihood and operation all sauing graces are is the note Saith Peter hauing reckoned vp the gifts of Sanctification whence wee gather assurance of calling and election If these things be in you and abound they make you that you shall neither o 2. Pet. 1.8 be idle nor vnfruitfull in the knowledge of Christ particulars viewed euidence it plentifully p Iam. 3.17 The wisedome that is from aboue is pure peaceable gentle easie to be intreated in a word full of mercy and good fruits q 1. Cor. 13.4 5 6 7. Loue truely Christian how fruitfull and full of operation like thinke of all Graces accompanying saluation herein they haue all a rellish of their Fountayne that they are actions operatiue full of liuelihood and efficacie Vse A meditation most needfull for these idle and therefore dissembling times whereto on this ground that of Salomon may not vnfitly be applyed r Pro. 20.6 Euery man will boast of his owne righteousnesse but where may wee find a faithfull man thou sayest thou hast faith whereby thou hopest to be saued But wilt thou know O vaine man ſ Iam. 2.20 that faith without works is dead equiuocally faith that is in truth no faith at least ineffectuall to saluation wee may by no meanes thinke he hath faith towards God that hath not t Heb. 6.1 repentance also from dead works and care to u 1. Ioh. 3.3 purge himselfe as God is pure Loue I confesse is much talked of much cōmended but the prouerbiall complaint touching Lot of all vertue best fits this of loue it is praysed indeed but x Matt. 24.12 waxen cold as Issachar so generally Christians see a y Gen. 49.15 goodnesse in ease It is loue enough they thinke to wish well to the Church to z Psal 122.6 pray for the peace and building vp of Ierusalem though they moue not one stone to rayse the walls thereof It were well this idle loue were found amongst people only and had not spred to some part of the Ministerie also We must remember that the description of our calling by the toyle of a 1. Cor. 3.9 husbandmen and of b 1. Tim. 5.18 Oxen treading out the corne and such like were not resemblances peculiar to Apostolicall function but ought to bee answered in our industrie d Iob. 21.15 16 17. Simon saith our Sauiour Louest thou me feed my sheepe they loue not Christ who being Ministers feed more themselues then their sheepe What should I speake of the tendernesse and delicacie of the times in respect of the Crosse They are Flea-bitings in comparison to the stings of Scorpions that wee are called to suffer for righteousnesse if wee cast backe our eyes to former times of persecution The hope of our e Philip. 3.14 calling is high the glorie hyperbolically f 2. Cor. 4.17 waightie and euerlasting the afflictions light and momentany Hope wee professe to raigne with Christ yet g Rom. 8.17 2. Tim. 2.12 refuse to suffer with him Non stabit non erit istud hee hath no promise for hope to rest on that for the hope sake of heauen is not patient in tribulation VERS 4. Knowing Brethren beloued your election of God WHether that of God be referred to beloued or to election the Text is indifferent A second motiue to Pauls thanksgiuing and prayer on this peoples behalfe is here specified The knowledge he had of their election The media and euidences whence his assurance arose are propounded in the Verses following The question here falls in whether one may know the election of another There is I vnderstand a new Paraclete lately dropt out of heauen able by inspection to discerne and reueale to any man his election that reades in a mans forehead election written in as faire Characters as that inscription on the high Priests forehead h Exod. 28.36 Holinesse to the Lord. This high slowne Eagle was pleased to stoope so low as to catch flyes namely to vse some notes of mine vpon this Text as his owne without any alteration in substance sauouring of his owne industrie sauing what hee was pleased to imploy his memorie in I owne them no longer as Fidentine the Poets scroll so hath hee made them his owne enough I wondred I confesse a man of his Seraphicall spirit vnder-taking maintenance of such paradoxes against receaued iudgement of the whole Church of God would moue in so low a spheare as to take me with him in his walke and to plow with my Heyfer more to see him so syllabicè preaching mine other notes and scoffingly reiecting the receiued Distinction of infallible and charitable iudgement as sauouring of ignorance and hauing no footing in the Word of God To the question mine answeres were these first there is one reason of singular persons another of entire Congregations of singulars all we haue is a probable coniecture yet of entire Congregations where the Word is settledly preached and preuayleth might Paul may wee indefinitely say they are elected giuing the whole denomination of the better part because it is more then probable where God will haue his Word powerfully preached there hath he some people i Jsai 6.13 a tenth at least that shall returne The second Answere was in termes something different from the distinction of Iudgement of certaintie and Charitie scoffed at by this man yet in substance all one Of perswasion in this kinde there are two degrees the one infallible the other morall or coniecturall Infallibly except by speciall Reuelation as k Act. 9.15 ANANIAS had for PAVL none knowes the election of another Coniecturally according to euidences which Charitie is bound in such case to follow wee may haue perswasion of other mens election And such I then resolued to be that knowledge Paul here professeth how truely wee shall afterwards heare Let vs now first something more fully explaine the termes of the Distinction Secondly enquire whether it haue ground in the Word of God Thirdly afterwards of whether sort in likelihood this of Pauls was For the first Infallible certaintie vsually we call that Cui non potest subesse falsum wherein a man cannot be deceiued Charitable or coniecturall that wherein it is possible to erre and be deceiued In both kinds wee must remember to discerne betwixt the thing whereof the certaintie is and the certaintie it selfe
Promiser k Ioh. 13.15 Though he kill me yet will I trust in him l Rom. 4.18 Against hope ABRAHAM beleeues in hope VERS 9.10 For God hath not appointed vs to wrath but to obtaine saluation by our Lord Iesus Christ Who diad for vs that whether we wake or sleepe we should liue together with him THe words as most conceiue are added as a reason enforcing the exhortation to holinesse of life as they may be conceiued they are subioyned as a meanes to stablish Hope at least are pertinent to the purpose of arming our selues against the euill Day through assurance of obtaining the Crowne the good fight of Faith being finished The reasons here couched are two first Gods gracious act in ordaining vs to life secondly the act of Christ the Mediatour tending to accomplish that Ordinance of his Father Apply we them to the Apostles purpose this ground they affoord vs. Gods Ordinance touching our saluation frustrates in no man the care of holinesse puts rather in Pauls apprehension the holy vse of all meanes tending to accomplish Gods appointment Therefore in Pauls Logicke the argument is binding from the m Rom. 12.1 mercies of God in electing calling iustifying vs freely to enforce the resigning of our selues as an holy sacrifice to God Secondly his Doctrine is that the Ordinance reacheth as well to the meanes as to the end See 2. Thess 2.13 Ephes 2.10 They mis-conceiue that thinke the Decree absolute without respect to the meanes It is to the end and n Rom. 8.29 1. Pet. 1.2 Eph. 1.5 the meanes to the end by the meanes There is no such Decree of God as miscreant Atheists talke of to Saluation how euer we liue The Decree is to saue o 2. Thess 2.13 by sanctification of the Spirit And for the euent neuer saw the Sunne men more holy then the most assured of their ordaining to life Who more sure of his share in that Decree then our blessed Sauiour p Eph. 1.4 in whom we are all chosen Who more q Heb. 7.26 holy harmelesse separate from sinners The Apostles by consent of all r Luk. 12.32 Mat. 22. knew their election Tooke any of them occasion thereby to turne this grace of God into wantonnesse Nay see how all their writings breathe out holinesse And we shall be impious to imagine they did not exemplifie in their Practice what they deliuered in their Prescripts Vse What danger then I wonder so great of publishing the Doctrine of Gods eternall Predestination that it should seeme good onely in the Chaire naught in the Pulpit Forsooth the people may abuse it to licentiousnesse First I wonder Gods Spirit had not the wisedome to foresee that inconuenience And what is the reason hee handles it so largely propounds it so clearely with a charge to the People Å¿ Ioh. 5.39 to search the Scriptures to Ministers to keepe backe t Act. 20.27 nothing of the Counsell of God Knew he not trow we the temper of mens hearts Had he not wisedome to preuent the mischiefe Secondly Where learne wee to conceale from Gods people any branch of his mercie and free loue to their Soules And what so great an euidence of the freedome of his grace as that he chose vs before we were Thirdly I wonder what Truth it is we shall publish if all must be concealed that ignorant and vnstable men will peruert to their destruction Christ was to the Iewes u 1. Cor. 1.23 a stumbling blocke to the Gentiles foolishnesse may hee not therefore be published the Power and Wisedome of God to saluation of his children Lastly the nature of the Doctrine rightly taught affoords no inference of licentiousnesse neither doe they that share in the blessing so abuse it Will others be offended I say as our Sauiour Let them be offended The truth is such desperate resolutions are sometimes heard from men of corrupt mindes seemingly as from this ground If they be elected they shall be saued how euer holily or vnholily they liue Now first what phrantike carelesnesse of that pearle the soule of man more precious then the world proceeds this from If I be elected wretched miscreant Is that the care thou hast of thy soule that shall liue euer either in blisse or torment Why doest thou not rather giue x 2. Pet. 1.10 diligence to make thy calling and election sure then thus aduenture thy soule vpon vncertaine hazzard Secondly how conceiuest thou such a mangled and halfed Decree of God touching saluation As if it were not as well touching y Eph. 1.4 Sanctification as saluation Thirdly Reduce thy Hypothesis to a Categoricall thus lies thy Proposition The elect vnsanctified shall be saued Wherein what babe discernes not an absurditie The elect vnsanctified There are no such elect Those that are chosen to life are chosen z 1. Pet. 1.2 to obedience and sprinkling of the blood of Christ Learne all Gods children from Pauls reasoning heere right vse of meditating Gods ordinance to life It is holily vsed when it is made an incentiue to faith and good workes I am deceiued if such vse in the issue proue not a comfortable euidence of election The good vse of Gods fauours bestowed on vs in Christ argues our sharing in them It is a signe saith our Sauiour Many sinnes are forgiuen her that a Luk. 7.47 she loueth much We may be confident to say of Dauid he had share in Gods mercy that so vsed the meditation as to inferre b Psal 130.4 Therefore hee shall be feared A strong Argument that Christ died for Paul because the meditation of his death makes him c 2. Cor. 5.15 liue to his glory that died for him Generally a sound euidence of our ordaining to saluation when we thence inferre therefore we will fight the good fight of faith that Gods ordinance may be fulfilled in vs. The particulars of the Text follow where is first Gods act ordained Secondly the matter subiect vs Thirdly the end amplified by Antithesis not to wrath but to obtaine saluation Fourthly the meanes of accomplishment by our Lord Iesus c. appointed or ordained The saluation of Gods children is not onely fore-knowne or sleightly purposed but peremptorily appointed and determined The decree more vnchangeable then that of Medes and Persians that might not be altered Hence they are said to be d Act. 13.48 ordained to eternall life e Rom. 8.29 predestinated to bee like to the Image of Christ f Ephe. 1.5 11. To adoption to be the glory of his Grace c. Aegyptians their sleights we know in playing fast or loose Aquinas notes to haue made it alterable But g 1. Sam. 15.29 the strength of Israel is not as man that he should repent That h 2. Tim. 2.19 foundation stands sure i Rom. 11.29 The gifts and calling of God are without repentance k Isai 46.10 His counsels shall stand Not much vnlike is their