adde cursed Swearers yea lesse then these c Reuel 22.15 Lyers What thinke you then of lying Swearers theirs sure is the blacknesse of Darknesse the deepest Dungeon in the lowest Hell The Persecutor and Troubler of the Saints of whom said our Sauiour Serpents generation of Vipers d Matt. 23.33 how can they escape the damnation of Hell These with many other their consorts haue their part in the Lake that burnes with fire and brimstone which is the second death which is the wrath to come Secondly Gods children haue herein matter enough to comfort them in all afflictions of this life which they are called to suffer If they haue receiued to beleeue in the Sonne of God and haue hearts to obey him GOD may visit thee with sicknesse in thy body losse in thy goods blemish in thy name crosses in thy children horror in thy conscience all these to humble thee But yet thou art deliuered from the wrath to come yea these very crosses tend to this end e Iob 33.16 18. to deliuer thy soule from the Pit we are chastened of the Lord f 1. Cor. 11.32 that we may not be damned with the world Thirdly the dueties it instructs vs vnto are many the mayne is thankefulnesse to the Authour of this deliuerance No great recompence for such a deliuerance yet all the Lord requires all that we are able to render him yet a duetie of that nature that if wee can heartily performe it wee need no better euidence that we are sharers in it That our dull hearts may the better be excited hereto reuiew the Arguments the Text affoords Where consider the greatnesse of the miserie from which we are freed the wrath to come the damnation of Hell torments easelesse endlesse and remedilesse the name of hell we iustly tremble at what thinke we should we doe in the sense of the torments The Lord the better to shew vs his rich Mercie in our deliuerance is pleased sometimes to cast a flash of this fire into our conscience the Worme wee sometimes feele gnawing and griping there that little flea-biting that short payne how intolerable is it O thinke then how rich the mercy of thy sweet Sauiour was in freeing thee from the extremitie and eternitie of that torment Is one houres griping of this Worme so intolerable what is a thousand yeeres what is eternitie from this eternall wrath Iesus hath deliuered thee and canst thou not affoord him thankes for so great a blessing Let the next consideration be of the persons Vs this terme is doubly considered First Absolutely Secondly respectiuely to others Vs that were by g Ephes 2.3 nature children of wrath that walked after the fashion of the world doing the will of the flesh Vs that by our sinnes crucified the Lord of Life Vs hath this Iesus deliuered Compare our selues with others How many millions of men and women hath the Lord Christ suffered to perish in the state of nature how many for birth more noble for policie more wise for riches excelling more In behauiour before calling perhaps more tolerable yet vs the least of all Saints the chiefe of all sinners hath the Lord deliuered mooues not this to thankfulnesse See then the meanes of thy deliuerance himselfe was made a curse for vs subiected to the wrath of God to the paynes of Hell all this to worke our deliuerance me thinks wee should now euery one say to our soules as DAVID h Psal 103.1 My soule prayse thou the Lord and all that is within me blesse his holy Name borne I was a child of wrath liued as a vessell of wrath being abominable disobedient to euery good worke as reprobate yet in the fulnesse of time came this Sonne of God to be borne vnder the Law to beare the curse of the Law to deliuer my soule from the wrath to come my soule from hell when he suffered thousands of others to perish euerlastingly vnder guilt of their sinnes Secondly it teacheth vs saith ZACHARIE to dedicate our selues i Luk. 1.74 75 to serue this Iesus cheerefully in holinesse and righteousnesse all the dayes of our life Monstrous is the abuse of this mercy of our Sauiour strange the turning this Grace of our God into wantonnesse what Argument so strong to perswade to liue to his glorie as this that when k 2. Cor. 5.14 15. we were all dead he dyed for vs what one thing more frequent occasion of profanenesse and dishonouring the Name of our God Tush what talke you precisely of holinesse Christ dyed for vs to saue vs from hell therefore belike they resolue to crucifie him afresh To whom I say as Moses to Israel l Deut. 32.6 Doe yee thus requite the Lord oh foolish people and vnwise oh hellish people and profane What because the Lord in riches of his mercie dyed for thy sinnes and freed thee from the wrath to come wilt thou therefore dishonour him in thy life and cause his Name to be blasphemed as Peter to Simon Magus I say also to thee Thou hast neither part nor fellowship in this blessed and comfortable deliuerance The end of the first Chapter THE SECOND CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1. For your selues Brethren know our entrance in vnto you that it was not vaine THis Chapter propounds new Arguments of perseuerance in number two First from the graciousnesse of the instrument by which they were brought to the Faith ad Vers 13. Secondly from the experience themselues had had of the power and efficacie of the Doctrine of Faith inde ad finem The Context stands thus he had said Chap. 1.9 that the Churches of God euerywhere tooke notice of and declared the issue and fruit of Pauls first Ministerie amongst this people q. d. and not without cause for you know that our entrance to you was not vaine The chiefe Conclusion is PAVLS entrance was not vaine And it is amplified by certayne helping causes auayling to make his Ministerie effectuall First in Paul first his boldnesse Secondly his sinceritie Thirdly his meeknesse and amiable demeanour towards them Secondly in the People their reuerent and respectfull behauiour in hearing Vers 13. Sense our entrance that is first Preaching was not vaine say some in the matter not vaine but substantiall and sound Rather in the fruit not vaine GOD so blessing his paynes that thereby they were conuerted and brought to the Faith Chap. 19. Obser And what Paul speaks of himselfe is generally true of all others dealing sincerely in the worke of the Ministerie Their preaching seldome or neuer wants fruit seldome this fruit conuersion of Gods people a Ioh. 15.16 I haue sent you and ordayned you that you should goe and bring forth fruit b Ier. 23.22 If they had stood in my counsell they should haue turned the people from their euill way Though Esay his Ministerie wrought nothing in the multitude but blindnesse and obstinacie c Isai 6.13 yet was
Paul seemes much to taxe the people of Corinth for Pride and Enuie desiring after a sort to enclose their gifts to themselues What were those gifts not those of Faith and Charitie but of tongues and prophecie For others I dare say GOD'S Children are all of Pauls minde they could wish d Acts 26.28 all men as they not almost onely but altogether Christians And generally yee shall find it true Euery e Ioh. 1.41 45. Conuert desires to be a Conuerter of others Sith then vpon the conuersion of one depends perhaps the saluation of many soules how willingly should wee digest the present aukewardnesse of those we admonish if not for their owne good yet for a more generall may come by Gods blessing to the whole Church of God And lest any say as Ananias in case of PAVL They f Acts 9.13 are Persecutors or otherwise malicious Thus let vs thinke First The more vntoward the more shall Gods Grace and Power be magnified in their Conuersion And Secondly let vs remember the worst men before calling haue oft prooued the most excellent instruments of Gods glory after their Conuersion an instance we haue g 1. Cor. 15.10 in Paul and the reason assigned by our Sauiour h Luke 7.47 They loue much that haue had many sinnes forgiuen them VERS 15. See that none render euill for euill vnto any man but euer follow that which is good both among your selues and to all men THE prescript is here for our demeanour in our personall wrongs of two branches First That wee deale not by way of requitall Secondly that wee labour to ouercome euill with goodnesse In the first besides the dutie it selfe are considerable First The manner of propounding Secondly The extent of the dutie The manner of propounding is with speciall item and memento See that none doe it The extent as large as may be None may doe it no not to any how hostile soeuer and full of prouocations What should be the reason of this speciall item in this case giuen other weightie duties wee haue propounded without such specialtie of charge Thus I conceiue the Apostle to intend one or both these First Eyther to prescribe preuention of the sinne in others Secondly Or else because hee saw in Nature a strong propension thereto to make vs the more vigilant against it Take the first sense this is the note Gods Children must bee carefull not only to eschew euill in their owne persons but also to preuent it in others Such exhortations are frequent i Heb. 12.15 Take heed lest any fall away from the grace of God hee meanes not only to make vs careful for our owne particular but watchfull ouer others as the reason annexed imports lest therby many bee defiled k Leuit. 19.17 Thou shalt rebuke thy Brother plainly and not suffer him to sinne Need I adde Reasons Consider First how other sinnes may subiect vs to wrath in case wee neglect indeuour to preuent them One l Iosh 7.1 5. Achan sinnes all Israel is discomfited and flyes before the Inhabitants of Ai. With what Iustice may some say Sure there is no man but hath matter enough in him and fewell for the fire of GODS wrath to feed vpon But I like their sentence that resolue * Aug. in Iosh quaest 8. The people though carefull enough of abstinence from the cursed thing in their owne persons yet had not that eye each to other that they ought No maruell therefore if they all smart for it Saith Austine no maruell if Christians taste like extremities from Gothes and Vandals with Heathen though they ioyned not with them in their Idolatry yet through feare or shame they neglected to oppose their sinnes with that resolution that beseemed them Secondly Adde vnto this the Apostles reason Lest thereby many befiled Know we not that m 1. Cor. 5.6 a little Leauen leaueneth the whole lumpe As wild-fire easily kindled hardly quenched so is an euill example How long continued the poyson of Ieroboams example in Israel and spred it selfe in time to the infection of Iudah yea after they had seene Gods Iudgement on Ieroboam and his seed yet of Iehu the Executioner of the vengeance it is noted Hee n 2. Kin. 10.31 departed not from the sinnes of IEROBOAM that made Israel to sinne Examples haue in experience the force of Lawes and the lewdest practices seeme to haue warrant sufficient when they are countenanced by precedents Vse Learne wee vpon these grounds carefully to watch against the sinnes of others to preuent them A worthy example we haue in the people of Israel out of their abundant caution When they heard tidings how the Reubenites and halfe Tribe of MANASSEH had erected an Altar not for worship as they truely protested but for memoriall so fearefull they grew of GODS wrath that they presently dispatcht an Embassie to their Brethren to preuent their sinne And see how pithily they deale with them o Iosh 22.17 Is the iniquitie of Peor too little for vs from which wee are not clensed to this day that yee must also depart from following the Lord Oh that there had beene such a heart in this people for after-times they had stood to this day in the state of Gods people Thus they in a shew onely and appearance of euill I could wish the same minde in vs that wee were thus carefull to preuent sinnes in others that wee were not only carefull to liue soberly but to preuent Intemperance and ryotous Excesse in others But alas how thinke wee all it sufficeth to keepe our selues vnspotted of the World whiles others become spots and blots to the whole Church of God and expose vs all to his wrath and vengeance Euery man wee say shall beare his owne burthen euery soule dye for it onw transgression But know we not that other mens sinnes may become ours whiles by our conniuence and toleration wee giue way to the committing how else said Paul to TIMOTHY p 1. Tim. 5.22 Communicate not with other mens sinnes And Nehemiah to the Rulers q Nehem. 13.17 What euill thing is this that yee doe in breaking the Lords Sabbaths This account make what sinnes of others thou labourest not in thy compasse to preuent are thine in the guilt as well as they of thine owne personall commission Bee exhorted therefore carefully to performe this dutie To the reasons foresayd let this bee added The fals of others become our blemish and scandal amongst Aliens The whole Church of God is traduced often for the sinnes of some few Hypocrites Saith PETER r 2. Pet. 2.13 Spots they are and blots to you speaking of some few in the Church not answering in practcie to their profession of Godlinesse Wee cannot be ignorant how Heresies and Enormities rising in the Church of God are charged vpon the Church yea vpon our most holy and precious Faith Those furies of Anabaptists and Familists c. are cast as
to euill so that corruption breakes not forth into ancient outrage whether through feare of wrath conscience is striken withall or p Heb. 6.5 hope to partake the glorious recompence of Gods Children or shame in the Church of God to bee noted of impietie Sixtly To reforme in part when in some particulars it preuayles to worke obedience in positiue duties as q Mar. 6.20 HEROD in many things heard IOHN Baptist Seuenthly In none of these degrees finde wee the pledge of Election euen Cast-awayes haue thus farre felt the power of the Word But when a man can say his conscience bearing him witnesse through the Holy Ghost the disposition of his heart is thorowly altered and changed from Prophanesse to Holinesse and that he hath so seene the face of God that r 2. Cor. 3.18 he is transformed into the same Image from glory to glory that man hath if Paul could iudge a pledge infallible of his election to life Bernard in Cantic Serm. 57. Ad locum Sinon solùm compungeris in sermone illo sed conuerteris totus ad Dominum iurans statuens custodire iudicia iustitiae eius etiam adesse ipsum iam noueris praesertim si te inardescere sentias amore eius It shall behooue vs as many as desire to make our Calling and Election sure to our selues to inquire whether in this degree we haue felt the Word of God powerfull in our soules It is something when we can say wee haue felt the terrors of the Lord in the Conscience something that we haue beene humbled and pressed with the burthen of our sinnes something that wee feele corruption restrayned our liues though but in part reformed If there Grace make a period thus farre yet it aduantageth men vt mitiûs ardeant But of thy Saluation and Election to life thou hast no full euidence till thou hast felt Gods Word powerfull to change and renew thee after the Image of him that created thee And that is the thing intimated in the next particular And in the Holy Ghost There be that conceit the Apostle to vnderstand the extraordinary gifts of the Holy Ghost in Primitiue Church giuen by laying on of the Apostles hands as those of tongues prophecie c. Chrysostome and Theodoret better expound it that gift of God that worke of his Spirit whereby they were borne anew and sanctified For as touching those other gifts though excellent extraordinary yet were they no euidences of Election sith many ſ Mat. 7.22.23 Luke 10.20 Cast-awayes haue beene partakers thereof And as many of Gods Chosen haue beene without them The Holy Ghost therefore vnderstand renewing and sanctifying them Obser This then let be obserued as an vndoubtfull euidence of Election from whence a man may conclude infallibly his owne choice to life and charitably entertaine like perswasion of others in whom he sees probable euidences thereof When God is pleased so farre to magnifie the power of his Word in our hearts as t Iohn 17.17 thereby to sanctifie vs implyeth not our Sauiour so much when praying for it to his Father he limits it to them onely that according to Election of Grace hee had giuen him out of the World and excludes the World And what else meanes Paul when he makes Regeneration as it were an actuall putting vs in possession of Saluation He hath u Tit. 3.5 saued vs by the washing of the new birth x 2. Tim. 1.9 saued vs and called vs with a holy Calling by this Calling whereby wee are made holy giuen vs possession of Saluation in the beginnings thereof Vse 1 The more strange is that conclusion maintayned by Papists and others that Sanctification is incident into very Reprobates that Cast-awayes as well as GODS Chosen are partakers of the renewing of the Holy Ghost Mee thinkes then it must bee they are truely and really vnited vnto Christ for how else partake they his Spirit to sanctifie them Are they sanctified that haue not his Spirit or haue they his Spirit that are not members of him or else is it true that Sanctification is a priuiledge peculiar to the Elect Thus thinke other Graces as illumination c. they may partake that are not knit vnto Christ y Heb. 6. a disposition to Sanctification may be vouchsafed vnto them they may haue it in fieri not in facto esse The truth or rooted soundnes thereof how can they partake sith they partake not the z Psal 133.2 Oyntment of our AARON that are scarce his excrements nor so neere him as the skirts of his clothing And if any passages of Scriptures seeme to sound another way and to terme them a Heb. 10.29 Heb. 6.4 5. sanctified they meane First sacramentally Secondly or putatiuely Thirdly or at most by way of disposition Vse 2 This Ground therefore let vs hold firme that truth of Sanctification fals into no Reprobate is the peculiar priuiledge of Gods Chosen Can wee thereout assume that we are sanctified the conclusion will follow firmely therefore we are elected The maine difficultie stands in discerning our Sanctification And is made so much the greater by things so like and so neere of kinne vnto it that without exact skill it is hard to cut a difference Two things there are especially Cognatae sanctitati First is Ciuilitie or as we commonly terme it ciuill honestie The second Grace restrayning It may bee they differ only as the cause and the effect Ciuilitie as some thinke being the fruit of restrayning Grace let vs yet distinctly inquire of them and their difference from true Sanctitie Betwixt Ciuilitie and Sanctification obserue these differences First Ciuilitie is oft wrought by meere morall education according to naturall principles without any knowledge or so much as desire to bee acquainted with the Word of God So see wee many following that rule of the Law of Nature What thou wouldst not haue done to thee doe not thou to others carefull of common honestie in matters of contract and traffique with men liuing in obedience to Ciuill Lawes restrayned from Drunkennesse Whoredome and the like Enormities though vtterly vnacquainted with the Word of God Sanctification though it incline to carefull obseruance of the same duties yet not by Aristotles Morall Precepts but by b Iohn 17.17 the Word of God And this wee may boldly say A ciuill Christian obseruing these duties without knowledge of their Iniunction in the Word of God is as farre from Sanctification as were Heathen Moralists sith they also out of some grounds performed like duties Secondly If vsually it is obseruable Ciuilitie stayes if not onely yet principally in duties of the second Table where the light of Nature is cleerest For matters of Pietie if any bee obserued it is but ceremoniously and so farre as they tend to preserue credit and esteeme of moderate men in those societies whereof they are members True Sanctity as conscionably obserues duties of c Tit. 2.12 Pietie as of
though the truth is the exercise of both is so coniunct that it is hard for the Christian in whome they are to distinguish which hath the precedencie in time that it may haue place here that our Sauiour hath the a Luk. 17.20 Kingdome of God commeth not with obseruation but as the Corne b Mar. 4.26 27 growes vp man knowes not how First And weigh but these reasons Godly sorrow for sin c 2. Cor. 7.17 the cause of Repentance presupposeth Faith perswasion of Gods loue and readinesse at least to pardon our sinnes For can a man â—â—eue for the offence of God as it his offence without perswasion of Gods loue to him in Christ some of d Heb. 12.17 ESAV his teares may drop from his eyes that apprehends God onely as a terrible Iudge Ingenuous sorrow and hearts griefe is peculiar to them whom God hath bestowed his Spirit e Psal 51.12 of ingenuitie and Adoption to seale them to the Day of Redemption Secondly And see whether all the f 2 Cor. 7.11 fruits of Repentance reckoned vp by the Apostle presuppose not Faith and perswasion of Gods loue Thirdly Why am I long to wash an Aethiopian whether is our vnion with CHRIST or our Renouation first in Nature Haue wee His Spirit to renew vs before we are made members of his body or is this vnion wrought without Faith For shame gull not Gods people with those Crudities of your addle braine teach them the practice of Faith and Repentance busie not their heads with these Niceties that breed g 1. Tim. 1.4 endlesse questions rather then edifying in the faith My conclusion I resume Conuersion is an inseparable attendant and fruit of sauing Faith Conuersion vnderstand the turning of the whole man from all sinne to all Righteousnesse The whole man Paul distinguisheth into these three members the h 1. Thess 5.23 Spirit Soule and Body in all and euery of these is this Change wrought to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it brings man from hatred of GOD to loue of God from contempt of God to feare of God from ignorance of God to knowledge of him So from loue of sinne to hatred of sinne from hatred of Righteousnesse to loue of Righteousnesse from delighting in sinne to grieuing for sinne from practice of iniquitie to practice of Pietie c. Not only from sinne to Righteousnesse but from counterfeit righteousnesse to vnfained Righteousnesse There is malum opus and malum operis Euill workes and i Isai 1.16 euill in good workes The Conuert puts away not only his euill workes but the euill that is in his workes the grosse faultinesse that before Conuersion claue to his best workes Thus conceiue it brings a man from meere sinnes to contrary k Dan. 4.27 vertuous practice from an euill manner of doing good duties to a forme more holy Suppose First from Seruilitie to Ingenuitie Secondly from Formalitie to Sinceritie Thirdly from Ciuilitie to true inward Sanctitie First In meere Naturalists is obserued a seruile kinde of abstayning from euill only for feare of wrath a mercenary kind of performing good duties only for hope of reward The same men conuerted are swayed by loue of God to depart from euill fearing to sinne not only for wrath but in respect l Hos 3.5 of Gods goodnesse Inclined to well doing not only for reward but for Conscience of dutie glory m Mat. 6.16 of the Commander and n 2. Cor. 5.14 thankefulnesse to his mercy Secondly In fleshly Hypocrites is easily obserued a forme of godlines none more formally frequeÌ„t in Prayers and Sacrifices nor seemingly stricter obseruers of o Isai 1.14.15 New-moones and Sabbaths Conuersion so alters these Formallists that they now more study to bee then to seeme religious Thirdly Politicall righteousnesse was in some Heathens is in some Christians vnrenewed wrought partly by naturall Conscience partly by ciuill Education Sobrietie and Iustice they are obseruers of in a sort for prayse of men that scoffe at Pietie and studie of true Puritie in GODS Children The heart once turned to God feelingly accounts Ciuilitie dung p Phil. 3.7 8 10. and drosse and longs after experience of the vertue of Christs death to mortifie the sinnes were formally restrayned only the power of his Resurrection to quicken their hearts to newnesse of life Whether this Conuersion presupposeth not Faith etiam inimici sint Iudices Vse Our wisdome it shall bee by this fruit of faith to try the Truth of it and in this tryall let eye bee had especially to these two things First to the Captaine or Darling sinne neuer thinke thy selfe a Conuert indeed till the corruption that most swayed in thee before calling grow specially lothsome and detestable vnto thee Secondly next to thy grounds of departing from euill thy manner of performing holy duties By that said in the explanation thou mayst direct thy selfe whether thy feare of God be seruile or ingenuous thy seruice mercenary or son-like thy Pietie formall or sincere c. And of their act in generall thus farre they turned the Text further intimates First the termes of their turning from what to what they turned from Idols to God Secondly the end or consequent of their turning to serue God where is subioyned a description of GOD by two attributes in opposition to Idols the liuing and true God Of the first It is required what an Idoll is Answ The most generall and compendious description of an Idoll strictly taken is this An Idoll is a false god The Antithesis in the Text applaudes the description God to whom they turned is the true God Idols from which they turned are thereby intimated to bee false gods So Paul elsewhere in stead of Idols puts their Periphrafis they are such as by q Gal. 4.8 Nature are not Gods Idols are of two sorts First Creatures whether imaginary or reall inuested in Gods properties actions or worship Secondly the true God falsly conceiued Of the first Thus vnderstand whatsoeuer it is besides the true God whereto men ascribe Diuine properties actions or worship that is to them an Idoll or false god there be that to Christs humane Nature attribute power to be euery where present to fill Heauen and Earth his humane Nature is by this meanes made an Idoll because being a Creature it is clad with that Diuine Propertie Immensitie Scotus to Angels giues this power without outward euidence or reuelation to know the secrets of mens hearts Angels are by this meanes made Idols because being but creatures they haue assigned them a Diuine propertie to see in r Mat. 6.4 secret to discerne Å¿ Ier. 17.10 thoughts and to try the reynes Like thinke when Diuine worship inward or outward is giuen to any thing besides Iehouah What euer that is it is made an Idoll Images adored with Diuine Worship Saints inuocated by this meanes are made Idols because Gods Worship is giuen them And these yee may call
deliuered vs the misery from which he deliuers from the wrath to come Iesus who deliuereth It seemes then his propertie in communicable to deliuer vs from Hell No Creature in Heauen or Earth is therein sharer with him There is no name giuen vnder Heauen by which we can be saued saue c Act. 4.12 onely the Name of Iesus him hath d Rom 3.25 God proposed to bee the propitiation him hath God the Father e John 6.27 sealed and sent with commission to the worke Vnderstand it by way First of Merit Secondly Efficacie Thirdly Aduocation The necessary conditions required to our deliuerance performable by no Creature proue it First f Rom. 3.26 yeelding full satisfaction euery way equiualent to the offence of God which none but a person of his excellencie could performe Secondly g Heb. 1.14 rescuing vs out of the power of Satan who had vs as Gods Iayler deliuered to bee tormented a rescue possible to none from that h Mat. 12.29 strong man armed but this Sonne of God stronger then hee his priuiledge and prerogatiue Royall it is to deliuer vs from the wrath to come Vse Iesuites assume their Name of Iesus and differ by their order from others in specialtie First of imitation Secondly of endeuour to promote the honour of Iesus in sauing soules of Gods people Will you see how they honour him they rob him of his Royall prerogatiue of being i Mat. 1.21 Sole Sauiour of his people from their sinnes As they haue erected their Head to bee a Counter-Christ so thousands of others to be Counter-Iesuses So many Saints so many pettie Sauiours they haue made to share with our Iesus in this honour of sauing soules from wrath Iesus deliuers only from wrath eternall Iesuites Saints by their ouer-flowing righteousnesse from temporary wrath in Purgatorie Yea so many Christians so many Sauiours in part of themselues as if Christ had payd but part of our price merited something towards our abilitie of sauing our soules from the hand of Hell I say not much on this occasion But sure I am what euer comes vnder the Curse of the Law from that Christ k Gal. 3 13. redeemed vs by being made a Curse for vs and that not by vs but l Heb. 1 3. by himselfe bearing m 1. Pet. 2.24 our sinnes in his body vpon the tree Let vs carefully preserue this honour vntouched to our Iesus Manie Popish Errours may bee holden without remedilesse perill of damnation In this point who so is Popish or Iesuiticall let him feare lest hee forfeit his share in this blessed Deliuerance The act it selfe followes Deliuerance or rescue Quest How workes hee our Deliuerance Answ First Merito Secondly Spiritu is the compendious answere Thus vnfold it First he subiects himselfe to enduring that wrath wee had by our sinnes deserued that in the act is past in the vertue permanent Secondly he giues his Spirit to worke Faith to make vs capable of this Deliuerance according to the tenour n Ezech. 36.27 of the Euangelicall Couenant Thirdly by the same Spirit hee o Ier. 32.40 puts his feare in our hearts and causeth vs to walke in his Statutes Fourthly defends vs from temptation p 1. Cor. 10.13 2. Cor. 12.7 or protects vs in temptation that the issue may be comfortable Fiftly In our fals of frailtie q 1. Iohn 2.1 intercedes for pardon suppeditates Grace by renewing acts of Faith and Repentance Finally protects and safegards vs from the rage of Satan that that r 1. Iohn 5.18 euill fasten not on vs to depriue vs of Saluation Thus doth our Iesus deliuer vs. Ioyne hereto consideration of persons sharing in this Deliuerance Vs. Vs in this question hath a double Antithesis one vnto Angels another to men vessels of wrath both would be weighed the better to prouoke to thankefulnesse Hee tooke not vpon Å¿ Heb. 2.16 him Angels but the seed of ABRAHAM Not Angels their nature hee assumed not nor sustayned their person in suffering they fell irrecouerably and suffer the vengeance of eternall fire That is not all the specialtie of his Loue. Mans Nature hee assumed but doth hee deliuer all Mankind not sure in the issue nor I dare say in his intention Therefore see euer restraints annexed in the Word of God Vs saith Paul t Rom. 5.14 whom he cals whether Iewes or Gentiles Vs that beleeue them that God u Iohn 17.9 gaue him out of the World Vs saith PETER whom hee hath redeemed x 1. Pet. 1.18 19 from our vaine conuersation more or other then God hath chosen haue no share in this happy Deliuerance And these restraints are current in the Word of God Two other others haue made one Iewes in their enuious Pride another infirme Christians in their ignorance or weaknesse They forbid vs to y 1. Thess 2.16 preach to Gentiles that they may be saued at no hand endure speech of turning z Act. 13.46 50 to the Gentiles yet are they all Abrahams seed that follow his faith ABRAHAM was iustified a Rom. 4.10 11 before circumcised A signe said the Apostle that to the vncircumcision also was intended the blessing of ABRAHAM If Paul seeme a Iudge incompetent saith Isai 8. Let b Rom. 15.9 10 11 12. Gentiles prayse God for his mercie And againe Reioyce ye Gentiles with his people And againe He that shall rise to raigne ouer Gentiles in him shall the Gentiles trust A second causlesse restraint is that Gods Children make in their weaknesse thus vnder this Vs come Beleeuers none but such as ABRAHAM that are fully assured and neuer doubt of their Deliuerance none but such whose sanctification admits no interruption nor scarce euidence of imperfection by particular fals of Infirmitie What then shall become of the generation of the Iust whose doubtings and frailties are recorded in Scripture yea as Disciples in another case Who then can bee saued Better things is the Apostle perswaded of many weaklings and speakes more comfortably to wearie soules They are all in compasse of ABRAHAMS Couenant that walke in the c Rom. 4 12. steps of ABRAHAMS faith yea though they bee not able to keepe pace with him Be mercifull said NEHEMIAH to them d Nehem. 1.11 that desire to feare thy Name that would faine flye from euill but cannot as they desire being clogged with the flesh Who shall deliuer me sayd the Apostle me whom sinne e Rom. 7.23 leades captiue in particulars I thanke my God through IESVS CHRIST And there is no f Rom. 8.1 condemnation to them that are in CHRIST IESVS not walking after the flesh but after the Spirit though in particulars flesh preuayle to misguide them Vs then that hee hath called vs that beleeue in any measure so wee striue to grow in faith and bewayle our infidelitie Vs that would doe good and endeuour to fly from the corruption in the World through lust yea
though wee reach not that height of Faith and Obedience that wee desire and striue for Vs our Iesus hath deliuered From what misery from the wrath to come A phrase of speech not frequent in the Scriptures what it comprizeth let vs heare and feare and doe no more presumptuously Our Sauiour seemes to explaine it when he termes it the g Mat. 23.33 damnation of Hell vnder it comes vsually poena damni poena sensus the losse of the good things prepared for the righteous the painefull euils whereinto the damned are plagued h Mat. 25.41 Perpetuall separation from the glorious presence of God and his Saints irrecouerable losse of those ioyes that neither eye hath seene nor eare heard nor the heart of man conceiued a little of them felt in this life the taste of them in peace of Conscience and ioy of the Holy Ghost how seemes it a little Heauen vpon Earth how tortures it Gods Child for an houre to lacke how much more dolefull is the perpetuall and hopelesse losse of them that they all incurre who share not in this Deliuerance as our Sauiour said i Luk. 13.28 What wayling and weeping and gnashing of teeth followes then in the damned to see ABRAHAM ISAAC and IACOB and all the Prophets clad in the glory of Gods Kingdome and themselues shut out of doores To leaue what they lose consider what they feele torments and anguish intolerable see how Gods Spirit hath pleased to expresse them Though no earthly thing be sufficient to expresse the anguish of it yet resemblances are chosen of things most bitter to sense thereby to acquaint vs something with the grieuousnesse of it To mans sense nothing more sharpe then fire of fires none more scalding then that of Brimstone It is fire fire of Brimstone k Apoc. 21.8 a Lake that burnes with fire and Brimstone for euer before the Throne of God It were something yet though the paine bee extreme if there were hope either of end or mitigation But these torments admit neyther they l Iude 7. suffer the vengeance of eternall fire they goe cursed into euerlasting fire the Worme dyes not and the fire goes not out The Tormentors are Spirits therefore immortall the tormented as immortall in body and Soule the fewell neuer fayles a m Isai 30.33 Riuer of Brimstone there is continually streaming for euer to keepe it burning the breath of the Lord is as Bellowes to blow it Yet if some intermission or mitigation might be obtayned it were something but heare the Glutton in Hell I am horribly tormented in this flame but so much water as n Luk. 16.24 in tip of the finger LAZARVS might beare to coole his tongue is begged and not obtayned Mercilesse Abraham may some Wretch say nay mercilesse Glutton to the pore Lazar and more mercilesse to his owne soule It is iust with God there should bee o Iam. 2.13 Iudgement mercilesse to such as would shew no mercy to their brethren nor to their owne soules The extent of the torment makes it yet more grieuous No part free eyther in soule or body open their eyes what see they but Deuils to torture them or other damned tormented with them perhaps Wiues and Children through their negligence or cursed example brought into the same place of torments Open their eares what heare they but bitter weeping and wayling howling and yelling after the manner of Dragons for the great wrath of GOD iustly fallen vpon them would they flye they are in Prison in Chaines in Darknesse Would they dye they cannot they are immortall Would they supplicate to the Iudges hee is iustly inexorable he called and they refused therefore he p Pro. 1.26 now laughes at their destruction Would they thinke of any thing to cōfort them they haue no leasure for torments their sinfull pleasures remembred torture their Conscience the good things inioyed adde much to their anguish What should I say more If a man can thinke of any thing that may be tormenting if of any circumstance that can aggrauate torment thus let him thinke it is little all too little to expresse the torments and anguish that comes vnder this terme of the wrath to come From this wrath to come our sweet Sauiour our blessed Iesus hath deliuered vs. To grow towards some profitable vse-making of this point let vs something more particularly inquire who they are that come vnder this Vs the rather for that this Grace for the very enioying of it is thought so vniuersall that the prophanest Miscreant dares prattle of his portion in it Vs say Libertines whosoeuer are members of the Church vs all that are in the Church visible That were well for Capernaites And yet saith our Sauiour Easier shall it bee for Sodome and Gomorrhe at the Iudgement then q Mat. 11.24 for Capernaites though members of the Church visible And it is not to bee doubted but that as the grace offred and contemned hath beene greater to men in the Church so haue they heauier damnation then many out of the Church Briefly vs that beleeue vs hee hath deliuered from the wrath to come vs that obey him hee is Authour of saluation to all r Heb. 5.9 that obey him vs that he hath purged to be ſ Tit. 2.14 a peculiar people to himselfe zealous of good workes vs hee hath deliuered from the wrath to come For all faithlesse disobedient impenitent Sinners on them t Iohn 3 36. the wrath of God abides for euer And bee u Ephes 5.5 6. not deceiued you Remorslesse Whoremongers Couetous Idolaters for these things sake comes the wrath of God vpon the children of disobedience q. d. Ye may perhaps flatter your selues with hope of impunitie in respect of your outward prerogatiues yee are baptized so was Iudas yet x Ioh. 17.12 a child of perdition yee are hearers of the Word coozen not your soules with that Sophistrie There were that heard Christ y Luk. 13.26.27 teach in their streets and yet were shut out of Gods Kingdome Thou hast preached to others so mayst thou and z Matt. 7.22 yet thy selfe be a Cast away In a word what euer thy priuileges are if a child of disobedience impenitently such on thee comes this heauie wrath of God Will you see how many sorts of sinners the Scripture excludes from sharing in this deliuerance a 1. Cor. 6.10 No Whoremonger hath any inheritance in the Kingdome of Christ and of God No impenitent Whoremonger And what is hee better that with a high hand cōmits Whoredome blusheth not at it glorieth in it as in a point of manhood yee haue a Catalogue of the damned Crue mentioned by Saint Iohn you would wonder some of them should deserue that stile In the forefront are the b Reuel 21.8 fearefull such as for feare of men shrinke from holy Profession and practice I would to GOD our moderate Professours would thinke of it May I not
l 2. Tim. 3 25 26. his time giue them repentance if at any time we should not thinke our patience fruitlesse Secondly their bondage hard vnder Satan that easily leaues not his hold Thirdly their miserie by meanes of that bondage should make vs meekely compassionate To Titus like duetie is enioyned vpon other reasons First m Tit. 3.2 3 4 remembrance of our owne forlorne estate Secondly of the power and grace of God in our rescue Such meeknesse beseemes vs all towards the people of God that no waywardnesse except hopelesly obstinate should preuaile to make vs surcease paines in vsing meanes to gaine vnto Christ That hastie hot spurre-humour of many Ministers and people so soone wearie of weldoing because they see not present successe of their endeuours sorts not with Christian meeknesse or compassion It hath I confesse great examples but none without checke Thus let vs thinke First many a wholesome admonition holy Sermon sweet motion of Gods Spirit neglected wee in dayes of our vanitie had the Lord beene as carelesse of vs as we are of our Brethren we had still continued in that damnable estate of disobedience Secondly the purchase is excellent if at any time God giue oportunitie to gaine it such as we should thinke cheape rated at any paynes we can take to procure it n Iam. 5.20 Thou shalt saue a soule and couer a multitude of sinnes Thirdly perhaps the cause of so little good doing by the meanes sticks in our selues through First lacke of prudence to obserue circumstances or secondly neglect of prayer to God for his blessing vpon our endeuours The second branch of gentlenesse is Placiditie a pleasing kind of carriage fitted to yeeld all good contentment to our Brethren so far as may stand with good conscience So Paul professeth to haue become a o 1. Cor. 9.20 22. Iew to Iewes weake to the weake all things to all men in things indifferent that by all meanes he might winne some so runnes his iniunction to all Gods people not to p Rom. 15.2 please themselues but euery man another in things that are good to edifying The ancient Caueat must here be remembred that this rule leads ad Aras onely permits not to gratifie another with violation of our owne conscience In things lawfull become all to all to winne some but take heede how thou inferre the good fellowes Conclusion therefore to become mate for euery pot-companion to runne with the intemperate to the same excesse of ryot so doe good to others that thou destroy not thy owne soule by clogging it with the guilt of sinne q Ephes 5.11 haue no fellowship with the vnfruitfull works of darknesse saith this Apostle that in things lawfull commends to vs by Precept and practice care to gratifie and yeeld contentment to our brethren Vse 1 They are therefore too quarrelsome censures of rigorous people that taxe as breach of duetie in a Minister all sociable ioyning with their people in matter of honest and lawfull recreation and would exact all after the rule of some more austere in that behalfe It is not vainly noted by our Sauiour r Matt. 11.18 19. IOHN BAPTIST came neither eating nor drinking the Sonne of man came eating and drinking the one by austeritie the other by more familiaritie laboured to gayne to Gods Kingdome he is ouer-rigorous that interdicts to any sociable conuersing either with Nouices or Aliens as in things indifferent or tempering his demeanour in things of that nature so as vpon reasonable obseruance he shall finde to bee fittest for their gayning vnto Christ Vse 2 Secondly no lesse blame-worthy is that neglect of brethren in vse of Christian libertie in things indifferent thinking he benefit lost if either loyaltie or charitie must limit the vse of it Thus did not Paul As a Nurse vnderstand not a Nurse mercenarie but a nursing mother whose affections are most tender therefore it is added her owne Children Obser With what tendernesse of affection a Minister should bee deuoted to his people is the note If any more tender then another that affection should a Minister expresse In similitudes thus haue we our Predecessors professing their loue ſ 1. Cor. 4.15 As Fathers t Gal. 4.19 As Mothers here as nursing Mothers Timothie his great commendation was that hee would euen u Philip. 2.20 naturally care for the welfare of Gods people To naturalize this tendernesse of louing affection these meditations are forcible First of their miserable state in nature Secondly dangerous station in grace When our Sauiour saw the people as sheepe without a shepheard x Matt. 9.36 he had compassion the word signifies the yearning of the bowels such as is in the most tender pitie and compassion Thirdly of the deare price they were purchased withall y Act. 20.28 the bloud of God Fourthly the comfort accrewing to vs by their happinesse though the people by vs haue their saluation yet we by them our Crowne z Dan. 12.3 encrease of our glorie But that which wil most affect is experience of sorrowes remembrance of our owne miserie in nature Compassion is best learnt by experience wherefore our high Priest a Heb. 4.15 that hee might be mercifull tastes of our infirmities and temptations And the Lord seemes to haue said enough to procure from Israelites pitie of strangers for that themselues had beene Pilgrimes b Exod. 23.9 and knew the heart of strangers So being affectionately desirous of you c. for farther amplification of his loue towards them he mentions the effects and fruits of his loue which he felt in himselfe especially his liberall disposition and kind-heartednesse as we may call it so great that hee professeth hee could haue found in his heart to impart vnto them with greatest contentment the dearest things not the Gospell onely but his owne Life Obser So liberall is loue if not prodigall of the dearest things to those that are deare vnto it c 1. Cor. 13.4 Loue is bountifull this franke disposition see in Loue. First of God to Man Secondly of Man to God Thirdly of Man to Man In loue d Rom. 8.32 God spares not his owne Sonne but giues him to die for our sinnes that Sonne of GOD in like loue communicates himselfe his Life his Soule his Spirit his Prerogatiues his Kingdome In some answerablenesse of affection the Saints e Heb. 10.34 suffer spoyle of their goods with ioy f Reuel 12.11 loue not their liues vnto death no g Exod. 32.12 32. not their saluation in cōparison of Gods glorie For their Brethrens sake h Act. 4.32 34 35. sell their possessions and expose them to common vse yea lay downe their liues for the Brethren If this be the propertie of loue where is that vertue to be found amongst men with the Lord himselfe we are desirous to indent mincing the matter with niggardly limits when he calls any thing from vs for support of his
Christs sake is not worthy of him VERS 15.16 Who both killed the Lord Iesus and their own Prophets and haue persecuted vs and they please not God and are contrarie to all men Forbidding vs to speake to the Gentiles that they might bee saued to fill vp their sinnes alwayes for the wrath is come vpon them to the vtmost THE Apostle occasionally mentioning the Persecutions raysed by Iewes against the Church digresseth a little to a description of their manners yet so as he hath still respect to his principall purpose His ayme seemes this to preuent the scandall might aryse to Gods people in respect of Persecutions raysed by Iewes It might seeme strange the Lords only people in time past hauing such knowledge in the Law and Prophets should persecute the Gospell some weakling might perhaps thinke there was something amisse in the Doctrine when Iewes did so eagerly oppose it That scandall the Apostle would here preuent shewing it to be no new thing in that Nation Such crueltie was become hereditarie to them and persecution after a sort their Nationall sinne To this end hee remembers them how they dealt with our Sauiour and their owne Prophets That the Conclusion in this digression may bee this Crueltie in Iewes may to no man seeme strange First from their former facts Secondly Reasons their malignant nature Thirdly Gods wrath vpon them Who killed the Lord Iesus and their owne Prophets Quest Meanes he the same persons Answ Not the same particulars but men of the same Nation Quest How are they said to haue killed the Lord Iesus when it is certaine by the Story he was put to death by Authoritie of the Roman Empire and the Executioners seeme to haue beene Romane Souldiers Answ Though their hands slew him not yet their malicious accusations and slanders procured his death wherefore they are said to haue killed him The note thence is Obser Sinnes committed by others through our instigation become ours by iust imputation and participation What sinne thou excitest another to commit that thou committest the guilt of it redounds to thee in as high a nature as to him that is the immediate Executioner In Naboths death the Iudges and false witnesses were the next Agents l 1. King 21.7 13 23. IEZABEL the plotter only and instigator she is punished for sheading Naboths bloud though her hand was not vpon him Euen in mens courses it seemes iust that not only the Executioner but the Plotter Abetter Instigator Concealer of Treason be punished with death Yea see how a farre lesse degree of participation brings guilt vpon our soules The Rulers among the Iewes that but tolerated the breach of Sabbath are charged to m Neh. 13.17 haue broken the Sabbath Yea least countenance giuing to Idolatry n 1. Cor. 10.18 21. makes culpable of Idolatry Vse I say then as PAVL Communicate not with other mens sinnes beware how thou prouoke another to euill lest the guilt of his sinne yea of his soule redound to thy Conscience There is a rule that most men walke by o Gal. 6.5 Euery man shall beare his owne burthen smart for his owne sinne A true rule but misinterpreted Thine owne sinnes are they not only which thy selfe actest but what thou prouokest others to commit AHAB wrought euill in the sight of the Lord c. o 1. King 21.25 whom IEZABEL his Wife prouoked AHABS sinnes are Iezabels sinnes because shee prouoked to commit them Thy childes impietie and vncleannesse are thy sinnes if thou giue him countenance to commit them Thy Neighbours Persecution is thy Persecution if thou encourage him to persecution To which end consider Gods Commandements bind not only to our own personall performance of duties but to further their performance in others Turne and p Ezech. 18.32 cause others to turne They enioyne not only to flye sinne in our owne persons but to hinder it in others within our compasse Thou shalt q Leu. 19.17 not suffer thy Brother to sinne Obser Againe see here how sinnes once set on foot by Parents practice are oft-times continued in the Posteritie to many Generations Crueltie beganne amongst Iewes in the dayes of Prophets continues in that Nation till destruction of their Citie Isay cals them r Isai 1.4 a seed of the wicked as if their Fathers had propagated their Cruelty with their Nature IOHN BAPTIST Å¿ Mat. 3.7 a generation of Vipers as if it had beene as naturall to Iewes to receiue crueltie from their Parents as for Vipers to receiue Poyson from their Dam. So Ahabs Posteritie resemble his manners and all that come neere him or his Race taste of his malice Hence see we in all Ages sinnes spreading ouer Nations therefore called of some Nationall sinnes so passe they along in euery Generation as t 2. King 5.27 GEHEZI his Leprosie to his Posterity The question is oft mooued whether as Adams first sinne passeth to his Posterity so other actuall sinnes of immediate Parents The resolution is generall they doe not because say some their actuall sinnes are personall and singular whereas Adam stood as a publike person in whom the whole Posteritie was to stand or fall As others conceiue in termes In the precept giuen Adam was the whole Posteritie bound mans whole nature was in Adam obliged to preserue that rectitude wherein they were created whereas in immediate Parents Children are not bound Though this be truth yet may we not denie but the sinnes of other Parents though not the indiuiduall acts yet the same in kinde passe after a sort from the Parent to the Posteritie Thus conceiue There are some fleshly and as they are termed sensuall sinnes as Drunkennesse Adultery c. there are other more spirituall Those sensuall haue a kind of propagation from Parents to Children a stronger inclination and pronenesse to them they deriue from Parents through temper and constitution of the body by customary practice of such sinnes wrought in the Progenitors For others more spirituall as Pride Idolatrie Swearing c. wee see them oft continuing in the Posteritie but by other meanes as First cursed example of Parents which it is naturall for Children to imitate Secondly Education when they are nuzzeled and trayned vp therein Thirdly Chiefly by Gods iust Iudgement vpon the Parents thus visiting their sinnes by giuing ouer the Posteritie to walke in the steps of their cursed conuersation How it comes to passe we cannot so distinctly explaine but find in experience such a lineall descent of sinnes from Predecessors to Posteritie Vse It serues to admonish vs all whom God hath made Parents of Children or but Precessours to the Generation that shall come after vs to beware how wee become Ring-leaders or On-setters to any prophanenesse that we draw not on our selues the bloud of their soules that shall come after vs. It is easie to set a house on fire not so easie to quench the flame The beginnings of the inflammation we see the stop who
knowes so are the issues of vngracious examples dangerous and to vs vncertaine IEROBOAM made Israel to fine A long many Generations his Successours continue his sinne it is still the cloze of their story u 2. King 13.11 15 28. c. They departed not from the sinnes of IEROBOAM that made Israel to sinne It is fore-told of these last times Iniquitie shall abound How should they choose when they receiue as a sinke all the infections of foregoing Generations yet woe to vs if we helpe forward the infection Consider First All sins of all men occasioned by our example we shall smart for as well as for those in our owne persons committed Our personall sinnes are burthen enough to presse vs to Hell how much heauier load carry they with them to iudgement vnto whom the sinnes of Children euen to a thousand Generations are imputed if they continue so long in the Posterity Secondly Mee thinkes wee should thinke it enough that wee haue beene meanes to conuay to our Children Adams sinne and his curse Let vs beware how wee strengthen their vicious inclinations by our owne lewd example to make them two-fold more the children of the Deuill Thirdly Thinke in your selues how bitterly in the anguish of their soules at the last Day Children of your owne bowels baned by your example shall curse you and say Cursed be the wombe that bare me and the vngracious father that begat me especially for baning my youth with his prophane example teaching me by his practice to blaspheme Gods Name to hate his Children c. I beseech you let vs lay these things to heart and beware how wee become On-setters to prophanenesse In good courses the happyest man is the beginner All the good that is by his occasion done shall bee to him rewarded In euill the heauiest wo is to the Ring-leader All the sinnes that by his on-setting and occasion haue beene committed shall be to him imputed to his heauier condemnation God they please not and are contrary to all men How is it vnderstood de euentu or de conatu of the issue or of the indeuour some thinke of the issue supposing it subioyned by way of preuention to signifie that howsoeuer they thought themselues the only Church and people of God yet they of all others were least in his sauour If of the indeuour thus conceiue q. d. they care not to please God and are men of most barbarous and hatefull disposition right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposing themselues to all not Israelites but Ishmaelites men of sauage and wilde nature their x Gen. 16.12 hands against euery man euery mans hand against them As if the Apostle would expresse a most Inhumane Barbarous and Gyant-like behauiour in this people such as our Sauiour expresseth of the vnrighteous Iudge y Luke 18.2 that neyther feared God nor reuerenced man Obser Such Monsters men grow that are taynted with Persecution insensible losing all sense of Deitie and common humanitie Those Gyants not only in stature but in manners were the seed of Cain in whose way they walked see to what height of Barbarisme they grow z Gen. 10.9 NIMROD a mighty Hunter before the Lord and the rest of his fashion build a Towre to Heauen if not to pull God out of his Throne a 11.4 yet to fence themselues against his Maiestie PHARAO becomming an Oppressor of Gods people fals to like Impiety and Inhumanity b Exod. 5.2 14 18. Who is the Lord that he should obey him and Israel must bee beaten for not doing impossibilities And what a Monster grew Iulian after his reuolt in Death blaspheming Christ vnder the name of Galilaean Flye Cruelty and Persecution of GODS Saints it drawes with it in Gods heauy wrath a tayle of foulest Barbarisme and Immanity Forbidding vs to speake that is to preach to the Gentiles so proouing themselues Hostes humani generis contrariant Enemies to all men So are they all to bee reputed that hinder preaching of the Gospell as capitall enemies of Mankind Needes any proofe They depriue vs of the greatest good are enemies in the things that neereliest concerne vs. The c Rom. 1.16 c Gospell is Gods power to Saluation And fides ex auditu d 10.14 17. how shall they beleeue without preaching and how bee saued without beleeuing Of other Persecutors said our Sauiour they can e Luke 12.4 but kill the body these are meanes to cast body and soule into Hel by keeping from them the means of Saluation I enter not the question whether Preaching bee the meane sine quo non we come to Saluation I take it for granted by the Apostles sentence they forbid to preach that they may be saued what saith hee else but that by forbidding to preach they hinder their Saluation Let no man say they are willing they should haue the Word read to the people and that is meane sufficient to Saluation I am perswaded whoso is enemy to preaching vnto the people would as willingly with-hold the reading also Vse If our Age and Nation haue and suffer any of this kind of Enemies and Opposites to the eternall good of men of whom we may say as Christ of Pharises They f Luke 11.52 haue taken away the key of Knowledge neither entring themselues nor suffering those that would let them see here with whom Saint Paul doth yoke them Euen with the obstinate shedders of our Sauiours bloud who neither please God nor loue any man What vengeance God hath in store for such I would rather themselues should seriously consider then giue vs occasion to mention But if the Lord would admit no recompence for the bloud of the bodie but g Num. 35.31 the bloud of the slayer how much sorer vengeance hath hee in store for those that taint themselues with the bloud of soules That cryeth lowder then the bloud of ABEL To fill vp their sinnes alwayes Declares he their issue or their intention The intention say some in respect of Gods counsell the issue only in regard of themselues This was not that they aymed at but that followed as the issue and consequent of their courses they filled vp their sinnes Obser So true it is that when a man once wilfully runnes into a course of sinning he knowes no stay till hee come to extremitie of prophanenesse There is in such courses a praecipitâ—um When a man is on the top of a Hill it is at his choyse whether he will thence throw himselfe downe or not but once let him head-long himselfe there is no stay till hee come to the bottome so in case of transgression it is easier to keepe our selues from entring desperate courses then once giuing our selues the reines to make stop before we come to extremities Gentiles fell first to Adultery h Rom. 1.14 26 28. from Adultery to Sodomy from Sodomy to a Reprobate minde drawing with it a Legion of other enormities He that is filthy
shall i Apoc. 22.11 be filthy still It is spoken Prophetando non optando CaeLIVS Reasons are thus giuen there is they say a linking together of sinnes as it were in a Chaine one drawes in another One degree of sinne another in the same kinde one sinne another of another kinde Anger cherished growes to malice inueterate Hatred to Murther Murther to Parricide so Drunkennesse Adulterie they both bring beggerie occasioning Theft Rapine Murther What not There are they say certaine capitall sinnes that haue others attending as Tributaries to nourish them Whoredome Gluttony Ambition and other Pride are perhaps the master-sinnes Couetousnesse their attendant to nourish them Secondly Wilfulnesse in sinning silenceth Conscience and by degrees extinguisheth it Thirdly Gods Iudgement on such mens soules giuing vp to the swindge of their affections So that they vtterly delude their soules that running head-long to a course of sinning conceiue opinion to leaue sinnes at pleasure What need to Saint it in youth time enough to repent in age In the meane time like men past feeling they giue themselues to worke wickednesse with greedinesse Oh fooles and blind that thinke it so easie for a man accustomed to euill to learne to doe well k Ier. 13.23 Can a blacke-Moore change his skinne or a Leopard his spots then it is possible to alter custome of doing euill How much adoe haue Gods children to mortifie corruption to stay that naturall Fountayne of euill that it streame not out continuall enormities into their liues and after vtmost striuing against sinne by Prayer Fasting Meditation c. yet still l Rom. 7.23 feele the Law in their members rebelling against the Law of their mind If so much adoe be to represse corruption meerly natural how much more difficultie to alter nature strengthened by long custome Be admonished to stay from entring vngracious courses or rather pray God as DAVID m Psal 13.13 to keepe from presumptuous sinnes wickednesse is much easier to keepe then to cast out God in his wrath giues vp forlorne men to reprobate minds Wouldest thou keepe thy selfe from murther represse rash anger from Sodomie flie Adulterie once giue thy selfe to a course of sinning there is no retyring without a spirituall miracle To fill vp sinnes The Apostle conceiues there is a certayne full measure of sinning whereto impenitents come before the last wrath cut them off that measure measure not by naturall inclination or that fulnesse whereto vicious nature would carrie them that measure is without measure the Horse-leach and the graue are not more vnsaciable then an impenitents desire to sinne They would liue euer said GREGORIE that they might sinne euer And this is one reason why their torments in hell are endlesse because their desires to sinne were endlesse But this full measure vnderstand that whereto God in his secret though iust iudgement determines to permit them before in his last wrath hee take them away Obser There is then a measure of sinning to which God in his wrath permits euery impenitent beyond which hee cannot passe to which he shall come before the last vengeance seize vpon him n Mat. 23.32 Fill vp the measure of your Fathers that on you may come all the bloud of Prophets The Amorites must not yet be cut off because their iniquitie o Gen. 15.16 was not yet full Vse Where the reason is euident of the Lords bearing with so much patience the vessels of wrath prepared to destruction not because he is regardlesse of things done on earth or allowes their accursed courses but because they haue not yet filled vp the measure of their iniquitie And it should patient vs awhile though wee see the enemies of Gods Church tolerated with impunitie when once they are at their top in doing euill they fall headlong into desolation For the wrath of God is come vpon them to the vtmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vntill the end some interpret intimating the limit of time set to the wrath of God which once expired wrath should be remoued All to extremitie and in full measure answerable to the measure of their sinnes All There be that thinke him to expresse the perpetuitie of Gods wrath as you would say wrath is come vpon them finally so as it shall neuer be remoued Obser Howeuer applyed to the Apostles purpose it occasions to obserue it as an euidence of Gods extreme wrath vpon any people or person to be giuen vp to outrage and obstinacie in sinning so Paul proues Gods wrath manifest from heauen against Gentiles because they p Rom 1.24 26. were giuen ouer to the swindge of their brutish affections And Dauid in a Spirit of prophesie praying Gods vtmost vengeance vpon his enemies thus expresseth it q Psal 69.27 Adde iniquitie to their iniquitie The Lord thus threatens to plague contempt of his Word and Iudgement on Iewes that they should r Ezech. 24.13 neuer be purged from their sinne till they dyed And consider First the persons whose iudgement this is Secondly the consequents of the iudgement Thirdly and manner of inflicting it easily appeares First the persons whose punishment this is are Castawayes Gods children indeed he permits to fall into particular acts of disobedience First to chasten Securitie Secondly increase Humilitie Thirdly and teach Compassion but rayseth them againe by Repentance this is the proper plague of a Reprobate to be giuen ouer to such a measure of sinning as admits no recalling Secondly the consequents of this vengeance are in this life either hardnesse of heart or remedilesse horrour of conscience in that to come a measure more then ordinarie of hellish torments Thirdly the manner of inflicting First by Desertion God forsakes them Secondly Tradition giuing vp to the power of Satan Vse How coldly therefore proceeds the inference of Gods fauour from outward blessings amongst men giuen ouer to their owne corrupt affections holden captiue of the Deuill ſ 2. Tim. 2.26 to doe his will in Drunkennesse Whoredome Idolatrie Superstition What greater euidence of Gods wrath can be vpon their soules then this diuine Desertion and deliuerie ouer to the power of Satan to worke wickednesse with greedinesse And how should Gods people deliuered from the power of darknesse solace themselues in all outward afflictions What though our portion be euery dayes affliction whiles we feele sinne mortified wee through our delicacie thinke our state miserable because of outward pressures Now if the option were giuen vs to liue vassals of Satan in the top of prosperitie or in extremitie of afflictions but deliuered from Satans bondage whether would wee choose to be sanctified is a pledge of Gods loue to the starued Lazar to liue in Epicurisme an euidence of Gods hate to the wealthiest Glutton On them to the vtmost These once the people highest in Gods fauour no Nation graced with such pledges of his loue now the chiefe spectacle of Gods vtmost wrath and extremest displeasure Obser The higher any people or person is
No man with more comfort presents himselfe to the face of the Iudge then the Minister that can say To me and n Isai 8.18 the children which thou hast giuen me the sonnes and daughters whom by thy blessing I haue begotten through the Gospell Obser Before Christ at his Comming That is comfortable indeed that steeds vs in the Day of Iudgement Therefore SALOMON preferres o Prou. 11.4 righteousnesse to riches because it more auailes in the Day of Gods Wrath. PETER p 1. Pet. 1.7 saith before Gold because Gold perisheth faith is found to our prayse at the appearing of Christ SALOMON q Ecclus. 12.13 14. Gods feare before pleasures treasures honours all things because it more comforts Conscience at the Great Day of Accounts Vse Should we not learne hence to preferre in esteeme the riches of Gods Spirit before the glory of all earthly Kingdomes to r Col. 3.2 fasten our affections rather vpon the things aboue Filij ADAM genus anarum ambitiosum Bernard said Bernard Why dote yee so much vpon the riches honours pleasures of the earth that are neyther verae nor vestrae all things leaue vs at that Day Onely a good Conscience our good workes and gracious gifts accompanie vs to that dreadfull Tribunall Then shall wee find a little obedience and feare of God more comfortable then all the pompe the World can afford vs. Seriously thinke on these things and make this the measure of excellencie in all things to be auaileable for comfort at the appearing of Christ The end of the second Chapter THE THIRD CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 Wherefore when wee could no longer forbeare wee thought it good to be left at Athens alone And sent TIMOTHEVS our Brother and Minister of God and our Fellow-labourer in the Gospell of Christ to establish you and to comfort you concerning your Faith THe Apostle proceedes to satisfie the people in the doubt they might make of his loue and care for them in respect of his absence his desire and purpose vvas to haue come in person that being hindred by Satan he sent Timotheus to supply his absence In which sending the particulars are First the cause inwardly mouing him his ardent loue Secondly the person selected to that businesse Timotheus Thirdly the end to stablish and comfort them His ardent affection hee sets out in two properties First that it was after a sort impatient of further delayes Secondly that with contentment it vnderwent his owne inconuenience Those two properties of loue vnfayned deserue our notice First though it be patient of all other things yet is it holily impatient of detaynment from doing good to those it imbraceth 1. Cor. 13.7 outward grieuances it beares It s owne desires are burthensome till they be accomplished Dauid expressing his louing desires to enioy the Lord in his Ordinances resembles them to the b Psal 42.1 thirst of the heart in Autumne what time by Aristotle his obseruation they are most impatient of Christ all time he thinks long till he may appeare before God and growes enuiously emulous c Psal 84.3 of the Sparrowes happinesse in approching the Lords Altar Paul resembles his desire after Galatians restoring to that of a d Gal. 4.19 woman in trauell to be deliuered the paynes of trauell breede not greater desire to see the man-child borne into the world then Pauls loue in him till Christ were new formed in them It seemes the eminence and height of loue rarely exemplified earnestly to be endeuoured The second propertie it preferres in some cases anothers good before its owne conuenient for Pauls comfort had beene Timothees continued presence yet for this peoples comfort contentedly hee parts with him See 1. Cor. 13.5 Particulars conceiue thus It preferres First anothers e Gen. 13.9 temporall good before it owne Secondly anothers spirituall good before f 1. Cor. 8.13 all it owne temporall Thirdly anothers necessity before it owne conueniencie in things spirituall Vse it to cure if it be possible the disease of the later times so generally spreading ouer all sorts and degrees of men In the last dayes shall come perilous times abounding with many dangerous and infectious sinnes See if he place g 2. Tim. 3.1 2. not selfe-loue in the forefront as a radicall sinne and mother to many that follow These perilous times are falne vpon vs wherein the saying is much pleasing Quisque sibi proximus euery man is next Neighbour to himselfe And ordinata charitas incipit à se but they should remember it is inordinate si desinat in se In matter of Almes euen out of superfluities how oft heare our Neighbours Nabals answere They h 1. Sam. 25.10 11. haue Families of their owne should they take and giue to strangers In office of lending that thought i Deut. 15.9 of Belial often riseth the Iubile or something proportionall will come Shall they hazzard the principall to doe good to the needie In case of contention and Law suites Paul is thought no man for the world k 1. Cor. 6.7 part with right for peace sake so may a man part with all that he hath Yet it may be when their spirituall good comes in ballance with our earthly profit we are readie to preferre it Now would God not only earthly profits but euen sensuall pleasures were not more deare to many then saluation of our Brethrens soules I beseech you Brethren what so great good see we in meates and drinks apparell and sports that by intemperate and vnseasonable vse of libertie therein wee should wound our weake Brothers conscience l Rom. 14.15 if thy brother be offended thou walkest not after charitie Dearer then the Earth or all the Kingdomes thereof should be the soules of our Brethren and our selues should rather vndergoe any euill of payne then occasion our Brethren to one euill of sinne Remember who said Looke not euery one on his owne things onely but to the things of another Please not our selues onely but others in things good to edifying Reasons First we haue herein the imitable example of our blessed Sauiour m Phil. 2.5 6 7. emptying himselfe of his glorie not for his owne but for our benefit like mind should be in vs. Secondly not loue of our selues but loue of Brethren hath those excellent cōmendations and incouragements whether the Lord thought the Commandement vnnecessarie to inioyne vs a thing so naturall as is selfe-loue or whether it seemed to want restraint rather then incouragement Selfe-loue scarcely euer heares well in Scripture VERS 2. And sent TIMOTHEVS c. FOlloweth the person selected to supply Pauls absence and his commendation Particulars commendable are fiue First a Brother Secondly a Minister of God Thirdly a Labourer Fourthly a Fellow-labourer Fifthly and that in the Gospell of CHRIST A Brother he is called in respect of that common Spirit of adoption which all Gods children partake and whereby they
too much nicenesse euen in Moralities The Pharises for this haue their q Mat. 7. taxe from our Sauiour PAVL r Acts 22.3 tutoured by a Pharise hence grew so selfe-conceited being most miserable yet Å¿ Rom. 7 9. reputes hee himselfe as happy as any man aliue till such time as the Commandement came and hee had now learnd that the Law was spirituall Like generally is the conceit of our people from the same ground None are reputed Theeues but Robbers nor Adulterers but such as defile their bodies with the grosse act of vncleannesse Nor Murtherers but such as shead bloud Whence it is that Ciuilitie goes currant for complete Righteousnesse and the Law of God is thought to be satisfied when the grossest breaches are auoyded Know we there are Murtherers in Diuinity that are none in Policie Theeues in Diuinitie that are none in Ciuilitie Vsurers are no Theeues in Policie yet grand Theeues in Diuinity t Mat 5.22 Angry Fooles are counted men in Policie are Murtherers in Diuinitie To rectifie this errour Take taste in this Precept how large the sense of others is A Murtherer wee call him that vnlawfully depriues of life But wee shall erre if we thinke life not taken away till it be vtterly extinct Those Theeues in the Parable that wounded the Traueller and left him u Luke 10.30 halfe dead were Murtherers impayre but the cheerfulnesse of life by deading a mans spirits thou art a Murtherer Esau was in his degree a Murtherer of his Mother Rebecca whiles by his vngracious match with the Daughters of HETH hee made x Gen. 27.46 her life bitter vnto her The Israelites by their Idolatry made y 1. Kin. 19.4 ELIAS weary of his life were therefore Murtherers of him False prophets in EZECHIEL made z Ezech. 13.22 hearts of righteous sad by their lyes were for that guiltie of Murther before God In a word Impayring of the comfort and ioy of heart which makes life liuely must bee censured a degree of Murther It impayres life though it extinguisheth it not Learne wee by this little direction in one precept in examining our liues by the Law of God to extend and draw out the sense at largest Ampliare praecepta The profit of such proceeding is plentifull First It preuents that which is the bane of many a soule flattering our selues in the miserable and cursed state of Nature fancying to our selues in moralitie such a measure of righteousnesse as that we scarce thinke wee need Christ to couer our wants or grace to worke greater perfection Secondly It is a preseruatiue against Pride the Nurse of Humilitie how great so euer thy obedience is the Law of God in largest sense taken finds thee culpable of transgression in euery Commandement Thirdly How sweetens it the grace of God in our reconcilement and the pardon of sinnes No soule is so rapt with admiration of Gods loue as that that considers a Luke 7.47 how many sinnes God hath forgiuen vnto it VERS 9. For what thankes can wee render againe to God for you for all the ioy wherewith we ioy for your sakes before our God THE third effect is ioy where considerable is First the manner of propounding it Secondly the measure of it In mentioning it hee beginnes with Thankesgiuing or rather seemes to studie in what manner hee might addresse himselfe to render any competent measure of thankes to God What thankes c. The question imports him to apprehend such a measure of Gods loue in that benefit that he could by no meanes satisfie himselfe in any measure of thankfulnesse such speeches in Scripture argue the minds of Gods children at a stand vnable to expresse what they conceiue b Psal 84.1 How amiable are thy dwellings I cannot expresse the louelinesse of them c Psal 119.97 How doe I loue thy Law The measure of loue is inexplicable or signifie the insufficiencie they finde in themselues to doe what they desire Obser Obserue how highly Gods children prize the fauours of God euen such as to many seeme of smallest value Nothing they thinke sufficient that they can thinke or doe in way of thankfulnesse to God d Psal 116.12 What shall I render vnto the Lord for all the benefits he hath done vnto me I know nothing sufficient this onely I know GOD will accept thankfulnesse for his mercies The Lord hath promised to accept desires Can a child of God satisfie himselfe with desiring hee would doe as well as desire his desires hee thinks neuer feruent enough We may truely say God is more contented with the obedience of his children then themselues And it is easier for a child of God to yeeld pleasance and contentment to his gracious God then to himselfe Vse Notice it as no small difference twixt the shallow Hypocrite and the grounded Christian the Hypocrite as his taste is little of the fauour of God in any blessing his knowledge ouerly and superficiall of things that concerne life and godlinesse so is his esteeme of them sleight and his thanks for them all out as cold The Israelite indeede knowes how to amplifie by all circumstances euen meanest benefits still thinks himselfe too cold in the heartiest performance of thankfulnesse and obedience so see Dauid in the feruour of his deuoutest prayses e Psal 103.1 2 calling vnto his soule and all within him to prayse the Lord as if in greatest heate and ardencie of affections hee had felt a frostie coldnesse in the temper of his soule For all the ioy wherewith we ioy for your sake The measure of ioy is here expressed together with the meanes of it for your sake or by your meanes such fellow-feeling of their welfare wrought his loue to this people Obser Remarkeable here is the sweetnesse and amiablenesse of Christian loue affoording so many comforts and ioyes to our soules Amongst many graces it is most amiable as in other respects so for that it giues vs interest vnto and sense of all the happinesse of others their Faith Obedience Vnitie euery good gift of God brings home ioy vnspeakeable to our soules Compare Phil. 2.2 Col. 2.5 That not without cause Saint Peter with such f 1. Pet. 4.8 emphasis exhorts to feruencie of loue so many things there are eximious and eminent in loue aboue many other Graces First g 1. Cor. 13. all without it is as nothing Secondly none so plentifull and rich in vertuous fruits Thirdly none so lasting Prophecie and Tongues and Faith and Hope end with this life onely loue is endlesse the life of Saints in heauen is loue Super Cantica Serm. 83. Bernards obseruation is in this kind elegant Of all the motions and affections of the soule loue is the onely wherein wee may reciprocate with God If God be angrie with vs may we be angrie with him farre be it rather let vs feare and tremble and pray for reconcilement If God reproue vs shall wee dare to reproue
Desperate of his strict Iustice Wisdome would teach to fit our meditation to our present state See it in a duty that may seeme most easie suppose hearing the Word of God It is not as is thought a worke of euery Ideot and idle Foole to be a hearer to heare as wee ought requires skill more then ordinary to tye our minds to attention that they may bee free from wandering to apply our affections to the quality of what is taught that when we heare matter of feare our hearts may f Isai 66.2 tremble at the Word of God when matter of griefe they g Neh. 8.9 may mourne when matter of comfort reioyce c. Such skill requires euery Christian Dutie to the Regular performance of it that wee may well conclude of Christianity It is the Science of Sciences euen an Art of liuing well Vse They erre not knowing the Scriptures nor the power of Godlinesse that thinke it a skill most obuious to bee a Christian a worke of one houre or two in the last sicknesse to furnish themselues for Heauen Though in manuall Sciences he is not thought his Crafts-master that hath not serued a seuen yeeres Apprentiship yet to the exactest skill of Christianity seuen houres yea moments are thought sufficient Surely if any where here that hath place that the great Phisician once spake Ars longa vita breuis Compendiums they haue framed to themselues here as in other Sciences To loue God aboue all our Neighbour as our selues This is h Mat. 7.12 the Law and the Prophets To feare God and keep his Cōmandements i Eccl. 12.13 this is the whole of man But foolish men that consider not the infinite particulars which these comprize And that it is the least halfe of a Christian k Iohn 13.17 to know though exactly the heads of Dutie To loue God comprizeth his worship outward inward l 1. Iohn 5.3 keeping of all and euery his Cōmandements To loue our Neighbour exercise of m 1. Cor. 13.4 5 Patience Kindnesse Mercy euery good grace and office wherein we may do good to Brethren Willingly would I perswade our people if it might be of the skill no lesse then artificiall requisite to Christianity not to deterre them by the difficulty but to reforme their negligence and to excite their industry And if they would but seriously consider that part of this Art that stands in speculation they would easily acknowledge it to be no idle mans occupation to bee a Christian To know necessaries of Gods Nature and Will can wee thinke it obuious when as Dauid hauing long trauelled in the Word of God with an extraordinarie Spirit yet prayes illumination that hee n Psal 119.18 might see the wondrous things of the Law Who euer sounded the depth of any one Commandement to know all particulars of duetie therein comprized Who so quick-sighted as to vnderstand thorowly particular circumstances of knowne dueties Dare any arrogate prudence so exact as to obserue them regularly in all his practice Thou knowest thou must pray but knowest thou how thou must pray To pray is not to vtter a Petition which a Parrat may doe but thou must pray with o 1. Cor. 14.15 vnderstanding with p 2. Chron. 6.29 feeling of wants with q Iam. 1.6 faith to be heard with feruencie of affections the practice of all these how full of difficultie to guide affections of wrath feare ioy griefe c. Heathens obserued to require much prudence may not Christians more to their Christian moderation That I be not infinite It will be sufficient if I may but conuince our people that Christianitie is an Art that the practices thereof require skill more then ordinarie that once euinced I hope those out-cryes against ouer-much teaching will cease for suppose you know all we are able to teach you for substance of faith and practice yet to learne skilfull practice of them the wisest amongst vs may not blush to goe to schoole To possesse his Vessell in holinesse and honour The particular wherein Paul requires this skill is the preseruing of Chastitie in his phrase the possessing of our Vessell in holinesse What is the Vessell saith AVGVSTINE * August cont Iulian. Pelagian lib. 4. cap. 10. lib. 5. cap. 7. the Wife the Woman or wife is the r 1. Pet. 3.7 weaker vessell Al the body the vessell or instrument of the soule Al the instruments of generation 1. Sam. 21.5 The vessells of the yong men are cleane that is their bodies or instruments of generation That first interpretation S. Austine fell into by this occasion Dealing against Pelagians in the question of Originall sinne and the manner how it is conueyed to posteritie he was thus vrged by Iulian The soule is created pure the body propagated by a lawfull act of generation in the marriage bed for that bed ſ Heb. 15.4 is vndefiled by what chinks creeps in this infection of Nature Saint Austine answeres that howsoeuer the vse of the marriage bed be for the substance of the act vndefiled yet may impuritie insinuate it selfe through intemperance and ouer-much feruor of delight Truth is there is as well Coniugall as Virginall chastitie which stands not only in keeping our faith inuiolate to the wife of our Couenant but also in the temperate and moderate vse of the marriage bed And I am halfe of his mind in this whatsoeuer in that act is not either for procreation or preuention of Fornication comes of euill Rather by the vessell vnderstand the body Not that the heart hath libertie to lust so the body be kept from the act of vncleannesse t 1. Cor. 7.9 burning lusts are commanded to be remedied but so speaks he fittingly to reforme opinions corrupt and monstrous that to the u 1. Cor. 6.13 body was permitted a kind of libertie so the heart were kept pure from that vncleannesse Possesse that is keepe and rule the body in holinesse vnderstand it chastitie and freedome from pollution by vncleane lust Honour of the body stands in two things First x Col. 2.23 Health and chearfulnesse Secondly dedication of it to the holy Ghost as y 1. Cor. 6.19 a Temple for him to dwell in and an z Rom. 6.13 instrument to be vsed to the glorie of God The summe is this that not the heart only but the body also must be preserued in chastitie a 1. Cor. 6.20 Glorifie God in your bodies and soules they are both the Lords his Creatures his purchase both bought with the price of his bloud It seemes the Corinthians were carried away with that errour to thinke pollution of the body almost indifferent The bodies they thought should not rise againe therefore it was not much materiall to what vncleannesse they were abused yet saith the Apostle First the body is for the Lord dedicated in creation to the glorie of the Maker and by Redemption to Christ Secondly the Lord for the body
least in extremitie and at the vtmost There is another price which they call pretium augmentatum or multiplicatum so called because in respect of forbearance it is augmented aboue the worth of the thing in extremitie Whether is this kind of selling for day a breach of Iustice The generall answere is that it is an apparant violation of Iustice commutatiue because equalitie is not kept betwixt the thing and the price Howbeit there are of opinion respect may bee had to mens possible or probable damage and looke what damage in probabilitie the Seller may sustayne by such forbearance for it the Seller may prouide in euentum by adding to the price aboue the worth But if gayne be that is aymed at therein the contract cannot be excused of Iniustice being meerely vsurious And of the first sinne against Iustice by ouer-reaching thus farre The helper forward of it is Fraud whereof see Annot. ad Rom. 1.29 To set downe the seuerall sorts of deceit vsed in matters of contract were infinite and in truth impossible so wittie is the world growne to deceiue their Brother their owne Fathers as wee say in the Prouerbe in the issue as Iames speaks their owne soules out of which ill manners of men haue growne many good Lawes for Weights and Measures c. yet neuer was there Law of man so cautelous and prouident as to preuent all particulars the subtle wit of men whetted from Hell is so nimble to deuise euasions that not without cause their Trades are called Crafts Mysteries as is said of Antichristianisme Mysteries of iniquitie particulars are numberlesse Darke shops faire speeches false fingers protestations swearings for-swearings all that Mans or Deuills subtletie can deuise are frequent amongst men to deceiue Alas what is become of that ancient simplicitie so much commended in our Fore-fathers How is it that Prouerbs so Heathenish are now currant amongst Christians Plaine-dealing wee say is best but whoso vseth it must die a Beggar Such indeed are the times as those the Prophet complayned of Hee that walkes in his vprightnesse d Isai 59.15 makes himselfe a prey but to the Deceiuer is reserued a heauier vengeance His brother As hee specifieth the person whom hee would exempt from iniust vsage so coucheth hee a reason shewing foulenesse of the sinne a thing monstrous and vnnaturall it is to deceiue a Brother Who is this Brother Chiefly the man conioyned vnto vs in Christian profession more largely what Christ teacheth of the Neighbour may be said of the Brother Euery man with whom wee haue to deale is this brother whether Grecian or Barbarian Iew or Gentile Friend or Foe e Mal. 2.10 Haue we not all one Father Hath not one God made vs Why doe we transgresse euery man against his Brother In loue we say truly there is order one may be preferred before another according as they are neerer to vs in Societie Nature Grace or Friendly affection In iustice and matters of common equitie there is one Law for the Stranger and for him that is neerest vnto vs. The fraudulent dealing of f Exod. 12.35 Israelites with Egyptians was warranted to them by speciall dispensation and that founded on equitie they had done their long and wearisome seruice without recompence the Lord in compassion so dispenseth with them but dispensations stretch no farther then the particulars to whom they are giuen I obserue it the rather because our people haue in this case framed to themselues Distinctions such as Persians in their policie taught their children they must lye and not lye with a distinction lye to their enemies tell truth to their friends Not vnlike are those amongst our people something shamefull it is thought to deceiue a friend but for a Stranger the excuse is currant He was a Stranger to me no reason of respect betwixt vs. A simple man that puts confidence in them they are something scrupulous to deceiue but if he be one that pretends skill in the Commoditie then caueat Emptor With such idle distinctions doe they dawbe with conscience But what Xenophon obserued to be the issue of Persian education such is vsually the euent of these distinctions in bargayning Children saith Xenophon forgat their distinction and made bold sometimes to lie to their best friends So they that thus distinctly begin to practise iniustice at length grow to promiscuous iniquity sparing neither friend nor brother no nor their owne father to aduantage their commoditie Should not the Lord be auenged of such a people Yes God is the auenger of all such The principall reason followes wherein obserue first the qualitie secondly the force of it It is taken frō the dangerous and dreadfull consequent of such sinnes laying vs open to the vengeance of that God that is in his wrath a consuming fire It should seem then it may well enough stand with Grace to abstaine from sinne for feare of vengeance To this purpose we are sure Paul propounds it to this people of God that by terror of Gods wrath they might flie iniustice The Lord himselfe not only allures Ieremie by promise of his presence but driues him to duetie by g Iere. 1.17 terror of destruction Our Sauiour propounds to his Disciples meditation of h Mark 9.43 hellish torments to deterre from disobedience Vse So that they slaunder vs that say we teach it sauours of an affection gracelesse and meerely slauish to absteine from euill for feare of wrath This we teach To doe good onely for reward without all conscience of duetie or loue of God is meerely mercenary to eschew euill onely for feare of vengeance argueth an affection meerely slauish But that there is a lawfull intuitus of both in doing good and eschewing euill and that both may stand with Grace we teach with full consent onely wee require that other respects may also lead vs August epist 144. conscience of duetie loue of God care of his glory Qui tantùm timet est inimicus iustitiae They also are iniurious to their soules and to the Grace of God that therefore censure themselues as meerely Gracelesse because feare of Hell is found sometimes the strongest motiue to obedience yea in times either of their incipience or tentation and cannot be perswaded feare is filiall where sinne is eschewed with any respect to vengeance Paul then was no sonne that professeth himselfe to be moued as well by i 1. Cor. 5.11 terrour of the Lords iudgement as by loue of Christ to perswade men and vainely hath Gods Spirit propounded meditation of Gods wrath where he prescribes the forme of acceptable seruice to be performed vpon this motiue in part Because our God k Heb. 12.29 is a consuming fire It must bee confessed that Gods loue should chiefly sway with vs. But if his vengeance be a partiall motiue may wee not bee in Grace Is there not a mixture of all Graces with their contrary in the state of this life of faith with infidelitie of obedience
the same shall he receiue of the Lord. Thirdly We call God Father and so he is and cannot but acknowledge his Fatherly loue to vs in Christ How should we not be perswaded that what he sees b Mat. 7.11 best for vs that he will giue vs If Peace were better for thee then Trouble Riches then Want Honor then Infamie makest thou question but the Lord would giue it thee Thou knowest not then the bowels of his Fatherly loue to thee in Christ farre exceeding the loue of the tenderest father towards the sonne of his loines Lastly let that now propounded neuer be forgotten an Argument me thinkes forcible to curbe in all men carnall emulation In those things wherein wee seeme to be disaduantaged in respect of our brethren wee are sure to haue in one kind or another our prerogatiue and priuiledge to counteruaile it VERS 16. For the Lord himselfe shall descend from Heauen with a shout with the voice of the Archangell and with the Trumpe of God and the dead in Christ shall rise first THe Explication followes first by causes principall and subseruient secondly the order of proceeding then holden Vers 16.17 In the words are three things considerable first that Christ shall come secondly the manner of his comming thirdly the effects and consequents thereof That there shall be such a glorious comming of Christ to Iudgement Scriptures plentifully proue c Act. 1.11 This same IESVS shall so come as you haue seene him goe into Heauen d Mat. 24.30 They shall see the Sonne of man comming in the Clouds with Power and great Glory e Iude 14. ENOCH the seuenth from ADAM prophecied hereof Behold the Lord commeth with ten thousands of his Saints The Lord was pleased to grant some intimation hereof to the very Heathen by their Sybillae Augustine and Eusebius record the Verses of Sybilla Erythraea to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence they had it whether by extraordinarie reuelation or by some notice from Scriptures of old Testament it is not materiall to enquire The Lord it seemes would haue extant amongst the Heathen some Predictions thereof as also of other things the better to make way for entertainment of the Gospell amongst Gentiles in the fulnesse of time when they should see the Principles thereof haue consent from their owne Writers whose Authoritie was sacred amongst them Reasons of it are many amongst many take these few first to declare the iustice and equitie of Gods secret iudgement for which cause it s called f Rom. 2.5 the day of declaring the iust iudgement of God There is at euery mans death a iudgement of absolution or condemnation passed vpon their soules according to their faith or infidelitie repentance or impenitencie but to vs as yet secret The Lord therefore hath appointed a day of generall Assise wherein euery mans works shall come to examination and publique view and all the world be forced to acknowledge the equitie of the Lords secret proceedings To this tend other actions of the Lord euidencing the same truth as g Iude 15. conuiction of all the vngodly of their vnlawfull deeds which they haue vngodlily committed Though I doubt not but its true of most men they liue and dye as those heretiques Paul speakes of h Tit. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their cōscience being witnesse iudge against them yet hath it pleased the Lord so to appoint that there shal be a farther and more publique conuiction of them that if any hypocrite shall be so impudent as to obtrude vnto the Lord the formall seruice he hath done his mouth may be stopped and his face couered with confusion when his owne heart shall tell him men and Angels witnessing he hath bin a Formallist onely in Christianitie A second reason is the execution of full vengeance vpon the bodies and soules of them that haue either ignorantly or maliciously i 2. Thes 1.8 disobeyed the Gospel And this reason is furthered by two others First though they now in their soules suffer what their sinnes haue deserued yet by their bodies the instrumēts of their soules in sinning in the same state of sencelesnesse with the bodies of Gods Saints It s meet therefore that there should be such a comming of Christ that as bodies and soules haue been fellowes in euill doing so they may both partake in the punishmēt of their abominations Secōdly moreouer it s to be considered that howsoeuer the personall acts of sinne in the vngodly are as they are acts transient and seene to die with the committers yet haue many of them a propagation along euen to a thousand generations It is said of Ieroboam He made Israel to sinne It is true not onely of the time wherein he liued but the infection of that policie and example reached to many succeeding ages The same is true of other sins and sinners the poyson and stench of their abominations continue long after the death of their first Authors Saint Iude tells vs of some in his time that walked in the way of CAIN and BALAAM Themselues were long since dead but the poyson of their example remained euen to Iudes time and will doe to the end of the world And it is not to be doubted but that all the sinnes of other men occasioned by their example shal be punished in thē as well as those that in their owne persons they committed To the end therefore that they may haue a full measure of wrath according to the full measure of their sins there must be a second comming of Christ to the vniuersall Iudgement and these are some ends in respect of the wicked I might be infinite in setting down other ends that respect Gods children As first the clearing of their innocencie to the faces of them that haue loaden them with vniust slanders and accusations Secondly the recompensing of their labours that haue not receiued in this life any visible reward And what should I tell you of the vses it hath in respect of God himselfe and his Christ How often quarrell we at the dispensations of his prouidence that hee casts prosperitie vpon the wicked and exerciseth his children with continuall afflictions There must a day come when men shall k Mal. 3.18 discerne betwixt him that serues God him that serues him not and the equity of Gods present disposition shal appeare to all men when the wicked shal be forced to confesse they found the Lord liberall to them in the things of this earth and Gods children haue all their afflictions rewarded with a full measure of glory Let vs now come to the manner of his comming and then we subioyne the vses The manner is described to be with great terror Maiestie and glory With the voyce of the Archangel and with the Trumpe of God My purpose is not vpon this occasion to enter the controuersie about the orders and degrees of dignity amongst Angels That there
through wilfull contempt of knowledge tendered them in the meanes Secondly As more excuselesse so more shamelesse He must me thinkes haue a brow of Brasse that now liues in any grosse sinne as Drunkennesse Whoredome c. So clearely hath the Lord made knowne his Truth that euen children are able to tell a Sweater c. he fearefully offends Gods Maiestie Times were perhaps but those times are past when a man might haue swallowed vp many a foule sinne without notice of many so grosse in former times was their Ignorance so little their Knowledge that I thinke it true of many in many foule sinnes they knew not that they did euill But I would faine know what now are the sinnes that almost Infants cannot discouer That we may now say as the Lord of Israel They are impudent children and of a Whores forehead that walke in such notorious abominations Thirdly If none of these moue let it be considered our plentie of Knowledge addes much to the weight of our sinnes Euery sinne is now double to that it was in times of grosse Ignorance or lesse means of Knowledge To him e Iam. 4.17 that knowes to doe well and doth it not to him it is sinne Sinnes of Knowledge are cateris paribus greater then sinnes of Ignorance The f Luk. 12.47 punishment wee know is greater therefore the sinnes Ezechiel hath a speech something strange at first hearing Samaria g Ezech. 16.48 and Sodome saith the Prophet haue not done halfe the abominations of Ierusalem Not halfe the abominations of Ierusalem The Idolatrie of Samaria the Lust and Crueltie of Sodome for the kind and matter of the sinnes might well sway with those of Ierusalem but yet consider circumstances in degree of heynousnesse farre greater were they of Ierusalem Gods mercies to Ierusalem more in euery respect in this especially their Knowledge at least their meanes of Knowledge farre greater then any vouchsafed to Sodome or Samaria So may we say generally of the times of the New Testament our sinnes haue this one circumstance to adde much to their weight our Knowledge at least the meanes of it are farre greater then any was euer graunted to Fore-fathers amongst Iewes or Gentiles Would God we had not too iust cause to complaine as the Lord doth of Ierusalem that as shee had iustified Sodome so we shall I say the Iewes yea the very Heathen that they vngracious and abominable as they were yet may well seeme righteous in respect of our multitude now liuing in times of the Gospel How odious to them was Drunkennesse To many of them Whoredome Vsurie Euen of vaine Swearing many made much Conscience Periurie they hated as Hell it selfe The greater no question shall be the damnation of those Monsters amongst vs h Iude v. 12. without feare feeding themselues in such sinnes Thirdly The last vse let be the dutie that concernes vs in respect of this gracious estate as it is inferred by the Apostle in the Text Therefore let vs not sleepe as doe others c. Sleepe is of two sorts one of the Bodie the other of the Mind metaphorically set out vnder the resemblance of that of the Bodie binding the Senses so that they cease for the time to doe their office I need not say any thing to expresse the nature of it neither is it my purpose to shew Fryer-like all the resemblances betwixt it and the spirituall slumber here forbidden vs. Vnder it the Apostle especially shadowes out a secure state of the Soule neither fearing God nor thinking of his Wrath approching nor caring to prepare our selues to stand before him with comfort It is then as if he had said Let not vs as is the guise of others ignorant of the danger they are in lye snorting in our sinnes securely but sith we know the Lord will come and know not when hee will come stand in continuall expectation of his Comming preparing to meet him that whensoeuer he shall come he may find vs prepared for him Obser How farre a Christian should be from securitie let be our note Consider for enforcement first the watchfulnesse of our common Aduersarie getting greater aduantage by nothing then by our securitie Blessed sayth Salomon is he that feareth alwayes his feare makes him watchfull his watchfulnesse secures him from the touch of euill i Mat. 13.25 When the Seruants sleepe the Enemie sowes his Tares Sayth Peter setting forth his nature and practice to this purpose k 1. Pet. 5.8 He goes about continually seeking whom he may deuoure Secondly Besides that forreine Aduersarie there is Hostis Domesticus Euery man hath his Enemie in his Bosome Corruption of Nature an Enemie alwayes dangerous neuer more then when he is l See Heb. 3.13 most neglected Thirdly If none of these moue Remember what Peter hath m 2. Pet. 2.3 Gods Iudgements sleepe not but hasten towards vs. They are neuer neerer then when we are most secure When men say peace and safetie then comes sudden destruction vpon them Vse Now heere brethren where should I begin to complaine or what meanes may I vse to awake vs out of that dead sleepe of security wherein most he snorting These are past question the last dayes Saint Paul speaking of them saith The n 1. Cor. 10.11 ends of the world are come vpon vs. If there were no other Argument that of our Sauiour were sufficient As it was with o Luk. 17.28 Sodome and the old world so is it with vs. I haue compassed the earth to and fro saith the Angel and behold the whole earth sitteth still and is at rest That one thing onely lets The p Rom. 11. calling of the Iewes The end I would say then were nigh euen at the doores The Lord hath beene amongst vs in sundry of his fearefull Iudgements fore-runners of extreme desolation He hath sent q Amos 4.6 10. cleannesse of Teeth Pestilence after the manner of Aegypt shaken the sword at our borders taken from vs the r Isa 3.2 3. Iudge and the Honourable the Captaine and the Counseller Yet I know not how as it is said of LACHISH They were a secure people dwelt securely without feate of euill so we God sends these iudgements amongst vs as Ezechiel to the Iewes in the Å¿ Ezech. 12.4 habite of a man going into captiuitie to giue vs occasion to consider in what state we stand It may be saith the Lord they will consider But behold the deadnesse of our hearts the depth of infidelity in vs where is the man of many that once enters into his heart to say t Iere. 8.6 What haue I done Or what is it the Lords requires of me that I may escape the things that are comming vpon this generation If the Lyon roare all the beasts of the Forrest tremble The Lord of hostes cries to vs dayly by his Word and Iudgements yet who is it amongst a multitude that considers To say nothing of them that lying in
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
out the way to Heauen and teach it vnto vs. Sufficiently in all times taught he it to his Church before euer Christ was incarnate inspiring the Prophets Quest If they shall say Christs liuely voyce was more effectuall Answ Let that bee granted yet was it onely to them that heard it His teaching by liuely voyce reached not to vs for whose saluation notwithstanding hee descended equally as for theirs Secondly Besides this whereto serued the death of our Sauiour hauing in his life abundantly manifested the way that leades into Heauen Thirdly What oddes betwixt Christ and his Saints in their life and death excepting only some more perfection in Christ then in them Euen their deaths afforded vs exempla Patientiae saith Leo but not dona Iustitiae There is a second opinion partly Popish placing the mayne of Christs mediation in this that hee merited for vs Grace to fulfill the Law and so to merit saluation at Gods hand That Christs merit hath purchased vnto vs Grace to liue holily we deny not but that such Grace as whereby wee might merit saluation is in Scripture vnheard of This we find First That our u 1. Pet. 2.5 Sacrifices are acceptable to God by Iesus Christ Secondly That our seruices shall bee rewarded for the promise sake of the Father and the merits of his Sonne But that his merit hath transferred such dignitie to our workes that they should become x Rom. 8.18 worthy of the glory that shall be reuealed we find in no Scripture This still wee find our best workes haue First Their blemishes Secondly Their interruptions Thirdly The most eminent amongst the Saints y Psal 143.2 not daring to present their best workes to be iudged without mercy How then by meanes of Christ The Apostle answeres In that he dyed for vs. In which words we are to consider first their Scope secondly Christs Fact He died for vs thirdly the end and fruit of his Death That we might liue together with him Obser The Scope is to perswade to care of holinesse by this as a second reason because Christ died for vs. The Obseruation is this Christs death is as well an instruction to holinesse as meritorious of saluation Paul learned from thence to liue not to himselfe z 2. Cor. 5.15 but to the glorie of him that died for him and propounds it as matter a Rom. 6.11 of mysticall imitation to all Gods people Well weighed how forcible incentiues affoords it to holinesse First It most liuely sets out the horror and haynousnesse of sinne and the fiercenesse of Gods wrath against it more then all Iudgements God euer executed vpon the world of the vngodly They are fearefull Iudgements and to be trembled at that we are remembred of by Peter and Iude the downe-fall of Angels drowning of the old World firing of Sodome and Gomorrhe c. and such as seriously meditated cannot me thinkes but make vs tremble and quake But of all euidences of Gods wrath against sinne none like this the death of his Sonne if we consider first how deare he was to his Father secondly how excellent his Person thirdly how bitter and full of agonie his Passion fourthly how holy harmelesse separate from sinners himselfe was in himselfe knowing no sinne by experience or personall practice but vnder-going onely the punishment due to sinnes of his Chosen Euerie of these circumstances in the death of Christ set forth Sinne to vs in his colours and should make vs sweare our selues enemies to the workes of Darkenesse Secondly In it we see the wonderfull b Eph. 3.19 and vnmeasurable loue of Christ to our soules which passeth knowledge a c 2. Cor. 5.14 compulsorie argument to PAVL to liue to the glorie of his Redeemer Vse How fearefull then is the abuse of Christs death amongst our people making it their greatest encouragement to licentiousnesse So that we may truely say the abuse of Christs Death damnes more then the Death it selfe saues Saith PETER To you that beleeue Christ crucified is a stone elect and precious but vnto the disobedient d 1. Pet. 2.7 8. a stone of stumbling and rocke of offence A stone of stumbling indeed and rocke of offence especially through abuse of the meditation of his Death The Iewes indeed stumbled at it but by another occasion and the Gentiles thought it foolishnesse the one expecting a glorious estate of the Messiah in the World the other deeming it a foolish and absurd thing to expect Life out of Death Glorie to issue out of such extreme Contempt But our people perswaded as they would seeme of the validitie thereof to procure remission and saluation stretch the vertue of it farther then euer it was intended in such sort that the enforcement of holinesse seemes absurder from no ground then this Because Christ died for vs. Rather sith Christ died for vs what needes such nicenesse Let vs feed our selues without feare our sinnes are expiated by the Death of Christ To whom me thinks I may say as Moses to Israel e Deut. 32.6 Doe you thus requite the Lord O people foolish and vnwise and protest with Paul to men of that spirit f Gal. 5.2 Christ shall profit them nothing Let all Gods people be exhorted so to vse the Meditation of Christs Death that it may be to them an incentiue to holinesse It is a blessed Soule that so vseth it and reapes as comfortable assurance as any can be that he hath share in the merit of it when the Meditation is thus powerfull to g 1. Pet. 4.1 worke Mortification and care to depart from euill It is said of Dauid hee once in an effeminate humour longed to drinke Water of the Well of Bethleem three of his Worthies breake thorow the hoast of Philistims to saue his longing But when it is brought hee trembleth to taste it because it was the bloud of them that fetcht it h 2. Sam. 23.15 17. Be it farre from me O Lord that I should doe the Is it not the bloud of the men that went in ieopardie of their liues So it may be thy licentious nature may long to taste of the pleasures of sinne but me thinkes when thou shalt consider as DAVID It is the bloud of thy Sauiour that that cost him his dearest bloud to expiate and kill it in thee thou shouldest say as hee Be it farre from me O Lord Is it not the bloud of the Sonne of God that made his Soule an offering for sinne to purge me to be of his peculiar people zealous of good workes As touching the Fact it selfe Christs dying for vs because it falls fitlyer to be largely treated in another Text I spare to insist on it The fruit and end of it followes That we might liue together with him that glorious life which hee now liues at the right hand of his Father and that whether wee sleepe or wake that is liue or die So then Obser How-euer God disposeth of
dayes and meats Such I make no question are some amongst vs in matters of ceremony and indifferency Weake in practice are they who though conuinced of dutie yet through passion or long custome it may be of euill are ouertaken in some sinnes The dutie we owe to such is Support l Rom. 14.1 Him that is weake in faith assume For this the Shepheards of Iudah are heauily taxed m Ezech. 34.4 They strengthened not the weake The duties we owe them comming vnder the generall of Support thus conceiue first n 2. Tim. 2.25 meekest and mildest instruction As Paul though he condescend as farre as may be to their weakenesse yet deliuers grounds of better information and labours to lead them on to greater strength and perfection of knowledge Secondly in things indifferent yeeld of right o 1. Cor. 9.22 Becomming all things to all men that by all meanes we may winne some Weake in practice first though their persons must be borne withall yet must their sinnes be p Leuit. 19.17 reproued and they restored with the Spirit of Meekenesse Secondly let not our first exactions be ouer-strict q Mat. 9.16 New Wine may not be put into old Bottels sayth our Sauiour iustifying his milder impositions on his nouitious Disciples Thirdly at no hand reiect such but cherish the least sparke or smoake of grace that shewes in them Our Sauior r Mat. 12.20 quencheth not the smoaking Flaxe Reprooued are here first carelesse scandalizing the weake secondly rigorous proceedings with Nouices And of these duties to these particulars thus farre In the passage take notice of Pauls prudence in prescribing what is conuenient to euery seuerall state and condition of Gods people As Iude in like case giues like Prescript Some saue with feare on others haue compassion Å¿ Iude 22. putting difference See also Isai 61. Followes now the generall belonging to all these that is Patience or as the word signifies Long-sufferance Be patient or long suffering toward all Now though I confesse this vertue is of that nature that it must be exercised in a sort to all men yet comparing this prescript with the like to t 2. Tim. 2.25 Timothy I cannot but thinke the Apostles purpose is to prescribe vs a temper and meane of carriage in performing the former duties that the sense may be this Suffer not your patience to bee ouercome so as to surcease these holy dueties though you see not present successe of your endeuours Obser Lacke of present successe is no warrant to any to surcease the dueties of Loue in Admonition Comfort Exhortation The faults of Gods seruants haue beene noted in this kind Ieremie seeing the present way-wardnesse of the people u Ier. 20.9 resolues to speake no more in the Name of the Lord. It is noted as his blemish and the Word of God giues him no rest till he had altered his resolution Paul in like humour enters like resolution at Corinth The Lord checkes him for it and commaunds him still to speake vnto them assuring him for all that hee had much people in that Citie After his long experience he presseth the duetie by sundry reasons First x 2. Tim. â— 25 The time of Gods calling and giuing blessing to our endeuours is to vs vncertaine it should suffice vs if God at any time giue them repentance Secondly hee puts vs in mind of their miserable bondage vnder Satan They are in the snare of the Deuill It is no easie matter to rescue a soule out of Satans Dominion that strong man armed doth not so easily leaue his possession Thirdly To Titus hee remembers vs of our owne estate and y T it 3.3 behauiour before calling euery whit as vntoward and desperate as theirs that are yet holden vnder Satans bondage Our sinnes wherein we liued as grieuous our frowardnesse as great yet when Gods bountifulnesse appeared he saued vs. Cause we haue to hope like fauour of God for others I am sure no cause vtterly to despaire of any because admonitions present are reiected How many did our selues till day of visitation came make light of How many gracious motions of Gods Spirit doe we contemne yet saw we Gods grace after all this contempt maruellous in our conuersion Vse And it reprooues that impatience of our hearts so easily weary of wel-doing in this kinde insomuch that except wee see present reformation in those wee haue to deale withall wee are ready with Ieremie to resolue to speake no more in the Name of the Lord and as the Disciples to call for fire from Heauen Now alas Brethren had the Lord thus dealt with vs left vs to our selues when wee first reiected his heauenly admonitions what had become of our soules How many gracious warnings had wee from the Lord that past away without their profit yet was the Lord pleased to follow vs with his mercy and new offers of grace till such time as hee had fastened them on our froward hearts like patience and vnwearied compassion becomes vs to our Brethren Wee haue First the Lords example to prouoke vs He z Rom. 9.22 beares with long patience the vessels of wrath prepared to destruction a Mat. 5.45 causeth his rayne to rayne his Sunne to shine on the field of the froward so long saith Tertullian till he admit detraction from his glory and men beginne to question whether there bee a prouidence taking notice of the sinnes of men Secondly We lose nought by our patience what euer the issues be What Paul speakes of Ministers is true also of priuate Monitors They are vnto God b 2. Cor. 2.15 a sweet sauour in them that are saued and in them that perish Thirdly The purchase if God at any time giue successe is of that worth that no paines can seeme too much to procure it c Iam. 5.20 Thou hast wonne a soule Me thinkes hee saith more then thou hast wonne a World the meanest soule being more worth then all the World Lastly Let vs consider that the gaine of one soule to Gods Kingdome may draw with it wee know not how many more First The example of one Sinner conuerting is very preualent with other Aliens yea the more auerse they haue beene before calling the more remarkeable is their Conuersion How doe I perswade my selfe did the conuersion of Paul so hote a Persecutor affect euen Aliens and make them pause about their courses Secondly Besides the example wee know the Nature of Grace is such it loues to communicate it selfe Neuer was Childe of God enuious in the point of Saluation but could willingly be-teeme another any other many others all others a share with him in that blissefull condition And if yee marke it the gifts of God that occasion Pride and Enuie are not those gifts that accompanie Saluation but others profitable I confesse to the Church of God yet such as in want whereof a man may be saued in hauing whereof hee may bee damned
dung into the face of the Church though the truth is they had their condemnation where they had their first originall And though it bee no strange thing that there should Å¿ Acts 20.30 1. Iohn 2.19 rise in the Church of God peruerse men speaking and doing peruerse things yet this withall is true in experience their fals and faultings are the Churches imputations Wherefore if neyther compassion of the Sinners soule nor feare of Gods wrath nor perill of infection mooue vs yet let the beautie of the Church be precious in our eyes and sway vs to vigilancy against other mens sinnes Taking the other reason of the caueat this is the note First Sinnes to which our propensions are strongest must bee specially watched against I know not any sinne but wee are prone vnto it in Nature yet truth is that as in the state and composition of the bodie though all Elements enter yet still there is some one predominant so in the state of the soule some particulars of sinne there are to which we are stronglyest inclined Hence yee may obserue in sundry passages of Scripture an Emphasis set vpon cautions to auoyd some sinnes t Luke 12.15 Looke vpon Couetousnesse and beware of it Why not as well vpon Pride and Luxurie It may be because those sinnes are more easily discerned more generally detested it may bee also because our Nature is maruellous hauing and much inclined to Couetousnesse u Iam. 5.12 Aboue all things sweare not at all Why aboue all things Is there no sinne comparable to that of Swearing what thinke wee of Idolatry and Superstition no doubt these are in their kinde as haynous if not more But it seemes First This being a sinne of that slippery member the Tongue and Secondly growne now through generall vse familiar Custome that is another Nature had made it habituall The propension thereto was greater therefore is that emphaticall caution giuen Need I adde Reasons that one is me thinkes sufficient x 2 Cor. 2.11 Wee are not ignorant of Satans wiles That old Serpent hath learnd from long experience not to present in temptation sinnes from which hee knowes vs abhorrent but where hee seeth our propensions greatest thither bends hee his temptations What sinnes eyther Naturall constitution or euill custome most inclines vnto there most frequently is euery man tempted Vse As it instructs vs to watch against such inclinations so mee thinkes it disables that vsuall excuse for sinnes that goeth most current amongst the wisest Euery man thinkes himselfe most excusable in the sinne whereto his Nature most bends him And wee doe ill they say to reprooue wrath in a man by Nature Cholerike forsooth his complexion and naturall constitution thither leades him Now how euer I confesse this is something that to the Reproouer should diminish the sinne yet of all others to the Sinner it should lest excuse it except where conscience witnesseth streightest watchfulnesse against it It serues not the turne to say we are thereto naturally inclined For First Corruptions that now are naturall since nature was corrupted are if not against yet beside nature as it was created Secondly The Charge is to be so much the more vigilant against these inclinations by how much more forcible wee know they are in vs when once they are prouoked Herein therefore thou hast more cause of caution and humiliation neuer a whit of more excuse except perhaps wee may thinke sinfull actions are so much the lesse sinfull by how much the more frequently and delightfully they are committed Obser The next thing here obseruable is How prone our Nature is to retailing of wrongs so that except we be exceedingly cautionate against it the best are easily ouer-taken in it That which Pharises taught Jewes is most plausible to Nature Loue friends y Mat. 15.43 hate enemies SAVL a carnall man wonders at DAVID z 1. Sam. 24.19 Who shall finde his enemy at aduantage and let him goe free A thing hee thought is quite against the Principles of Nature and common policie That Lex Talionis yea a Talio without Law carryes with it most plausible equity Insomuch that amongst all the Lords iust proceedings none seemes to haue more pleasing equitie then that wherein he repines euill men in their owne kind As in a Iudges 1.7 case of Adonibezek And our Sauiour Luke 16. where he leades his Disciples to a farther straine acknowledgeth it a matter aboue the course of Nature and such as wherein we approch neerest to the Nature of Gods loue To doe good for good is Naturall good for euill Diuine and supernaturall Vse Bee admonished to watch against it the more by how much stronger thine inclination is thereto And heare not those suggestions of flesh and bloud that it is matter of good Metall to be quicke of touch as forward in returning as others are in offering wrong Thinke him wise that said b Prou. 16.34 Hee that conquereth himselfe is better then he that winneth a Citie Obser The extent followeth None to any The note is this It is not permitted to any to auenge himselfe on any for his personall wrongs Priuate reuenge is interdicted to all in respect of all Neyther may any be his own caruer in retayling of wrong Know we by the way there is a wide difference betwixt that reuenge a Magistrate takes of Malefactors and that which priuate men persecute vpon the iniurious The Magistrate doth it by Authoritie and with warrant from God c Rom. 13.4 whose Minister he is auenger of wrath on them that doe euill For them the Iewes Law runnes thus There shall be eye for eye tooth for tooth the damage done or intended to the innocent must bee turned vpon the iniurious Of priuate persons the case is other of them the precept holds generally d Rom. 12.19 Auenge not your selues Resist not euill rather suffer a double then thinke of returning a single iniury Reasons If any man aske them are these First Vengeance is Gods they intrude vpon Gods Prerogatiue Royall that without warrant from him presume to auenge themselues Secondly His promise is to repay it but hac lege saith Augustine that wee wayte his leasure and preoccupate not his executions To tell how conscionable Gods Saints haue beene this way were long Of Dauid the Story is knowne in the rayling of Shimei And howsoeuer wee read of his vow of vengeance in heat of bloud yet how e 1. Sam. 25.32 blesseth hee the Lord that kept him from shedding bloud f 1. Pet. 2.23 Our Sauiour saith PETER f 1. Pet. 2.23 Being reuiled he reuiled not againe but committed the vengeance to him that iudgeth iustly Anabaptists and men of that fury wrest this and like Scriptures to ouerthrow of Magistracie permitting to none in the dayes of the New Testament to vndertake authority of defending the innocent my purpose is not to be long in confutation Euen now they are g Rom. 13.4 Ministers
sort willingly putting from them that fruit of the Spirit ioy in the fauour and free grace of God That though the Lord hath done wonderfull things for their soules deliuered them from power of darkenesse mortified their corruptions sanctified them by his Spirit yet macerate their soules with sorrowes and pine away in perplexed feares of the wrath of God from which they are deliuered What is it that should thus perplexe a Childe of God truely fearing his Name and desiring in all things to liue honestly Is it their past sinnes they are no sooner repented but they are forgiuen and so esteemed as if they had neuer bin committed Is it their present imperfections They are couered with the perfection of Christs obedience Is it the rebellion of their hearts That issues not from them but from k Rom. 7.20 sinne dwelling in them Is it doubt of perseuerance That is founded on how many pillars that shall neuer bee shaken Gods l Iohn 10.29 power and promise Christs merit and intercession Gods Spirits vertue and continuall subministration Is it afflictions They m Rom. 8.28 worke to our good Is it Death n Heb. 2.14 Christ hath ouercome it Is it Iudgement It is o Rom. 8.33 God that iustifieth Is it Damnation There is none to them that are in Christ To conclude thou canst thinke of nothing that can be true cause of sorrow to thee being in Christ not walking after the flesh but after the Spirit p Psal 43.5 Why art thou then cast downe my soule and why art thou so disquieted within mee Trust in the Lord he is the helpe of thy countenance and thy God q Phil. 4.4 Reioyce in the Lord alwayes and againe I say Reioyce He is not thorowly thankefull for Gods fauours whom they affect not vnto reioycing And let that bee a second point of notice from this Text that Gods fauours ought to affect vs euen to reioycing So is the Precept r Phil. 4.4 Reioyce in the Lord alwayes againe I say Reioyce he doubles the mandate to shew the necessitie of the dutie The end of Leuiticall Festiuities was this It is in truth the top of Thankefulnesse arguing not onely our sense of Gods fauour but our right prizing and valuation of his blessings Who feeles himselfe affected with Ioy for a benefit of no esteeme with him And who but a man conceiuing some singular sweetnesse in the fauours of God can bee affected with them vnto reioycing Therefore the Lord sometimes permits vs to sense of the want of them that in the restoring we might find fuller comfort Ber. in Cantic Serm. 68. Sweetly said BERNARD Placet cunctis securitas sed ei magis qui timuit lucunda omnibus lux sed euadenti de potestate tenebrarum iucundior Transsisse de morte ad vitam vitae gratiam duplicat It is his opinion that though Angels in Heauen haue their Ioy in that God was pleased to preserue them in the state of Blessednesse yet more full is the Ioy of Gods Children the sonnes of men that once fell from their happinesse and are againe restored by the death of Christ Lamentable is the coldnesse of our affections in enioying the fauours of God that howsoeuer wee can sometimes say God a thanke yet euen his prime fauours such as accompany Saluation few are so farre affected withall as to reioyce in them It were well wee did not sometimes murmure against him for the small measures of Grace bestowed on vs. It seemes little to vs to Å¿ Marke 9.24 see our infidelitie and striue against it though that argue the presence of Faith except wee obtayne full victorie against all doubtings Little we thinke it that wee haue a t Nehem. 1.11 desire to feare Gods Name though euen for that Nehemiah layes clayme to the promise of God except wee be quite rid of all securitie and euen seruilitie in our feare Little that wee haue receiued a desire in all things to liue honestly though that in Pauls acknowledgement be the u Heb. 13.18 marke of a good Conscience except also our abilities to doe good bee answerable to our will Oh Brethren consider These little gifts are great fauours if we consider our no merits at the Giuers hands yea our deseruings of the contrary Be admonished to acknowledge them according to their worth and to make euen the lest testimonies of Gods fauour occasions to thee of reioycing x Mat. 25.23 Hee shall neuer bee ruler ouer much that is not faithfull in his little Neuer let him looke for perfection that rightly prizeth not the beginnings of Grace in his heart But much more damnable is that discontentment at sundry prime blessings tending to life and godlinesse to be seene in our multitude It was in Pauls esteeme a chiefe Blessing granted vnto Iewes that to y Rom. 3.2 them were committed the Oracles of God A speciall fauour God promiseth it to his Church To z Ier. 3.15 giue them Pastours after his owne heart to feed them with knowledge and vnderstanding Saith the Euangelist of it vouchsafed to ZABVLON and NEPHTHALI It is a Mat. 4.16 as light to them that haue long sitten in darkenesse and in the shaddow of death O wretched Miscreants they that cry out vpon this blessing and fauour of God as of some great vengeance and as Gadarens preferre their swinish affections and brutish pleasures before the sacred Word of God that should bee to vs as to IEREMIE b Jer. 15.16 The very ioy and reioycing of our hearts Wonderfull is Gods patience in mens prouocation I should else wonder that hee had not long since sent vpon vs c Amos 8.11 that famine in the Prophet not of bread and water but of hearing the Word of God Quest Lastly would any know how he may prouide to haue this holy Ioy alwayes conuersant with him Answ Three Graces of God there are especially auayleable this way First Faith Secondly Hope Thirdly Constant Obedience Faith giues vs title to the promises to Christ his Merits Righteousnesse Kingdome If that faile vs in the exercise yet hope sustaines the Soule while it beholds the blessings in the promise certaine though not yet exhibited Obedience constant and vninterrupted qualifies vs after a sort to receiue the Promises and as an euidence furthers vs in expectation of the Blessings Neyther Faith nor Hope are founded on our Obedience but the exercise of both is furthered by Obedience in such sort that longer then thou holdst on conscionably thy course of holy Obedience thou canst neyther bee assured of Gods Fauour nor on any sound euidence except his Blessings promised Bernard de Verb Apost non est Regnum Dei c. ser 2. Sic fatui filij ADAM praecipiti saltu iustitiam transilientes pacem rem finalem in principium conuertere peruertere vultis Nemo enim est qui gaudere non velit Non stabit non erit istud quia
after some smattering knowledge and seedes of Grace receiued despise meanes sanctified of their growth and establishment and will needes bee their owne keepers Paul speakes not but thunders against such g Heb. 10.25 as forsake the Assemblies of Saints Secondly How should this restrayne contemptuous Vse 2 insultings ouer others weakenesse behinde vs as they seeme in the measure of Grace First For alas h 1. Cor. 4.7 Who is it that discernes vs or what haue wee that wee haue not receiued And if receiued why boast wee In Gods discriminating vs from others in the measure of gifts cause wee haue of thankefulnesse none of pride when beginnings increase continuance of Sanctitie are meerly of God Secondly Our merits of Grace no more then theirs of vs it is true as of any Wee were in times i Titus 3.3 past disobedient serued lusts and diuers pleasures Thirdly In Nature as vncapable of all holy instincts as any Fourthly Our infirmities in first enterance as great as others Fiftly And our hinderlings haply may ouertake and out-strip vs in holy practice There remaynes the extent of Sanctification which is prayed to the whole of man and whatsoeuer faculty or part God hath allotted to the entyrenesse of his Nature Thus sorted by the Apostle The Spirit Soule and Body The Spirit vnderstand the intellectuall part of the Soule Paul cals it elsewhere The spirit of our minde the Soule the appetite and sensuall faculties common to vs with brutes the Body the outward man the instrument and organ of the Soule To these all and the whole of them Paul prayes increase and preseruation in Sanctity The points intended to our notice are two First There is no part or faculty of mans Body or Soule not that which may seeme most pure and excellent but needs to be sanctified Therefore is Pauls exhortation To be renewed in the k Ephes 4.23 Spirit of our minde in the most pure and spirituall part of the Soule And if it also haue beene depraued by the Fall of Adam how needes it not restoring by the Grace of Christ Defects in the vnderstanding are noted foure principall l Ephes 4.17 18 First Ignorance grossest ignorance in things that concerne Gods Kingdome Secondly Vanitie and no lesse then dotage about things that cannot profit m 1. Cor. 12.14 Thirdly Impotencie to know the things of the Spirit of God Fourthly n Rom. 8.7 Enmitie against the Law of God professed quarrelling against the Gospell and prophane befooling of Gods Wisedome in choice of meanes for mans Saluation And if the minde haue so farre degenerated how may the will be thought to keepe her first integritie so that Grace shall not need to alter but onely to excite or assist it That Cordurum in the Prophet which he cals not plumbeum or ferreum o Ezech. 36.26 but lapideum it is nothing else to Austine but mans will obstinate in euill obdurate against all goodnesse There were that taught the corruption deriued from Adam to stay only in the inferiour parts of the soule the appetite and sensualitie Mentior if I thinke not Papists most of that minde so Philosophically conceit they the Combate betwixt flesh and Spirit to import little more then that conflict Heathens obserued betwixt Reason and Appetite Generally it goes current that the higher faculties are infeebled only Grace alters not their qualitie but assists their infirmitie Contra. First Why then prayes Paul Sanctification to the spirit of man Secondly How perswades hee indeuour of Renouation in the spirit of our minde Thirdly Notes Enmitie in Natures Wisedome against Gods Law Fourthly And placeth something p Gal. 5.20 fleshly in the vnderstanding The purest part must be sanctified is therefore depraued in the quality and constitution of it The second point offered to our obseruation is that where truth of Sanctification is vouchsafed the whole of man partakes it no part or power of Body or Soule but feeles vertue of Gods Spirit purging corruption fastening impressions of holy Qualities Old things are passed away q 2. Cor. 5.17 Behold all things in the new Creature are become new And sure it is The Grace of Christ is euery whit as large as the sinne of Adam what it hath wounded Christs Grace hath salued that his power may appeare as great to saue as Adams was to destroy It may be this power of Gods sanctifying Spirit appeares not alike euidently in euery part yet hath euery particle his seasoning with Sanctitie Whereby true Sanctitie is discerned First from that Mocke-grace-Ciuilitie harbouring in the minde grossest Ignorance and Vanitie tolerating r Mat. 5.21 27. lasciuious wrathfull prophane affections Carefull of nothing saue of plausible outward carriage and demeanour in the eies of men Secondly From halting Hypocrisie rigorously handling sinnes it cares not for Å¿ Mark 6.11 20. tendering their dearling and with wantonnest indulgence cockering it Thirdly From pretended purity of heart while the tongue runs ryot in filthinesse rayling blasphemy the eyes are full of adultery the hands of rapine and violence c. May wee thinke the fountaine cleane that streames out such filthinesse or any these party-Deuils to bee perfect Saints By Pauls rule he is no Saint that is not wholly sanctified he hath sanctity in no part that is not sanctified in euery part VERS 24. Faithfull is he that calleth you who also will doe it THe second part of the Conclusion deliuering sweet consolation assuring them of obtayning the blessings prayed for the parts are two First an assertion God will doe it Secondly confirmation of the auouchment by a double reason First from the propertie of God hee is faithfull which implies his promise Secondly from the action of GOD begunne and continued in Pauls apprehension a pledge of Gods purpose to perfect and preserue them because he calls them Prayeth Paul for that which hee is assured the Lord will doe Belike then Gods promises and purposes that are of surest accomplishment must be furthered to accomplishment by prayer and such like meanes as God hath sanctified t Luk. 24.26 What more certayne then Christs returne to his glorie his humiliation being finished yet with what instance u Ioh. 17.5 prayes he of his Father his owne and his Churches glorie The x Reuel 22.17 20. Spirit and the Bride say Come though Amen hath testified that he will come quickly No man can thinke it strange that viewes First the qualitie and constitution of Gods decree touching grace and glorie so ordered that it is not absolute for the end but includes the meanes God hath chosen vs to saluation shall we say as those desperate howsoeuer we liue In no sort but y 2. Thes 2.13 through sanctification of the Spirit and Faith of the Truth Thence is that reasoning of the Apostle from Gods purpose touching the end to our necessarie vse and application of the meanes The Gentiles God decrees to saue No matter would a miscreant