because that wickednesse perverts the judgement and makes it erroneous in that which concerneth practique dutyes the like saith Aquinas touching proud persons Aquin secundae secunde q 162 citans Gregro that they may attain to the understanding of deepest mysteries but can not perceive the sweetnesse of of them si noverunt quomodo sunt ignorunt quomodo sapiunt see they may but can not tast how good the Lord is By faith with the heart then is understood not onely light G. Paris de fide to shew wbat is to be beleeved but life and spirit to act and move us to do good workes and decline the contrary It no sooner enters into the Soule but by its lively heat and vigour all obstructions and impediments are removed from the mind depraved habits and corrupt desires like Sampsons cords are burst asunder A dead faith indeed may move the understanding to apprehend and discourse of an object laid before it but not with a vitall motion it is but as the trembling or panting of the body when the head is smitten off but no compleat and perfect motion such as that of walking is which is not found in a Carkcase Nay a walking there may be too or seem to be to the eyes of men and yet proceed from no principle of life but as the devil can borrow a body Delrio Magic disquisit whose Soule is newly departed from it and by the heat therein remaining make it seem to be alive and to performe all the offices of life So many there be of these walking Carkcases Pharisees Hypocrites as our Saviour joynes them Revel 3.1 2 Tim. 3.5 that have a name that they live and are dead having as the Apostle speakes a forme of Godlinesse but denying the power thereof But then as these Corpses are soon discribed to be what they are and within a little while Ficto citò adnaturam suam redeunt Nemo personaÌ„ diù ferre potest 1 Pâ—t 11.7 relapse into their state of corruption so here the inconstancie or imperseverance at length discovers the imposture and shewes what metal their faith is made of sure not of Gold that is tryed with fire although it glistres never so much in the eyes of men That ours is not of that allay we shall best assure our selves if we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St 2. Thes 1.11 Paul termes it the work of faith in our souls whose worke it is as to implant us into Christ so to bring forth in us the fruits of his spirit his spirit can not be idle or barren but will still be doing somewhat toward the forming of Christ within us purifying the heart Gal. 4.19 Act. 15.9 Eph. 4.23 Heb. 6.14 Gal. 5.24 Rom. 8.19 juxta Crellium in cap. 5. ad Galat. renewing the spirit purging the conscience crucifying the flesh with the affections and lusts This one for all If Christ be in us the body is dead as unto sin hath lost as it were the power of tempting us to fulfil the lusts thereof but the spirit is life as unto righteousnesse Our inward man is fresh and lively to do the will of our heavenly Father To conclude this point If Christ be rooted and dwell in our hearts by a lively faith Eph. 3.17 and do not onely hover in the brain by an aerie knowledge we make him the Centre of our affections fixing our love hope joy desire in him we live no longer to our selves but to him that died for us 2 Cor. 5.15 all our study is how to please him we set our selves to obey his commands though never so harsh to our nature or interest offering our service with the Apostle Lord What wilt thou have me to do and ready with him Acts. 9.6.21.13 not onely to be bound but also to die if there be cause for the Name of the Lord Jesus Such was the effect of St. Pauls knowing Jesus Christ and him crucified and there is hope it might produce somewhat at least like in us if we determined as he did to make it the principle marke of our knowledge O si Jesus crucifixus in cor nostrum veniret Tho. de kempis de imit Chrâ—l 1. citò quà m còito sufficienter docti essemus So resolved by one that excelled in the practical science of Christianity That if Christ were fixed in our hearts as he was to his Crosse we should become sufficiently learned in a short time This Booke of the Lamb that was slaine would supply the reading of many books Revel 5.9 and 13.8 and teach such vertues as we can not meet with in all the Doctors of moralitie Io. arnd de vero Châ—istianismo lib 2. cap. 19. 2. Tim. 3.7 Esai 55.2 Honesta col mus quantum vacat Seneca And for want of studying this it is no marvail if there be so very many non proficients Ever learning and never coming to the knowledge of the truth spending their time strength and labour for that which can not satisfie the soule however it may please the phancie and mean while neglecting the one thing necessary or intending it but on the by when they can be at leasure from other employments How defective men are in this kind it is not more against our charitie to judge then beyond our power to know 't is a secret belongs to God alone If our hearts condemne us not he is greater then our hearts and knoweth all things 1. Ioh 3.20 1 Co. 4.5 The time commeth when the secrets of all hearts shall be revealed such as we could not know our selves by reason of our hearts deceitfulnesse Ierem. 17.9 But if our faith be cordiall indeed or with the heart it will not be imprisâ—ned there 2 Câ—nfession but come forth at the mouth there will be confession joyned with it the other duty that we mentioned which is then necessary unto salvation when the glory of God and our Neighbours edifying are concerned in it Aquin. secunda secunde â— 3. And for want thereof our Rulers are thought not to have had a lively faith which will not consist with the spirit of feare or gracelesse bashfulnesse Rom. 1.16 so as to be ashamed of the Gospell of Christ But if this be it that proves good Christians no fear on our part we have given our names to Christ in our Baptisme and are known to all the world by the name of Christians and if our faith be not spoken of too like that of the Romans through out the whole world Rom. 1.8 it is not for lack of our not professing it Mat 6.17 Onely here we should do well to take our Saviours direction along with us that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discerne the tree Clem. Stromat lib. 3. not by the leaves and the blossoms but the fruit never indeed more leaves and blossoms to be seen we are all become Gnosticks men of knowledge that the Heathen
give way to the publishing of them that might otherwâ—se have slept secure in their obscurity and nevâ—r appeared to expose their Author to the censure of a captious and quarrelsom world Vnto which I answer that having revised them * Optimum emendandi genus si scripta in aliquod tempus reponantur ut ad ea tanquam nova aliena redeamus ne nobis tanquam recentes foetus blandiantur Quintil. lib. 10. after so long time that they passâ—d from me when the indulgence that is usually born toward tender issues is wholly slaked finding nothing therein for doctrine incongruous to the faith of this Church and my present judgement I was more inclinable to the motion of a worthy and judicious friend to let them travail abroad in the world and partly induced thereunto by these following considerations 1. That having bestowed some pains in the penning of them I was willing to give account of my talent so employed that I might not seem to have laboured in vain by bestowing diverse moneths on that which was to vanish in the hearing fate that attends the best of Sermons being committed to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.1 persiuere dicitur qui auditum sermonem non continâ—t Bâ—za leaking cares as water powred into a vessel ful of chinks 2. Considering the numberless swarms of abortive issues wherewith the Press hath traveld of late and glutted the world with spurious pamphlets I thought that mine might venture abroad among the rest and not despaire of the like entertainment 3. Beholding and grieving to see the mystery of preaching so vilely prophaned into the trick of prating ex tempore and the Spirit most pretended where is least premeditation I judg'd it not amiss by somewhat more elaborate according to the grace that is given me to vindicate this great work of the Lord from being done negligently But the chief that prevailed with me is the seasonableness of the subjects here propounded each of them having the luck to encounter some sin now raigning and in fashion as namely 1. The spirit of pride and vain glory which most aboundeth in worthless minds as empty vessels and shallow brooks are known to yeeld the loudest sound 2. The spirit of worldly fear that hath no courage in professing the faith of Christ but makes use of religion as a politick design to advance his secular interests 3. The spirit of base envie that lying fallow and untilled without improving his own talents maligneth those in another and having either no mind or ability to reach unto his brothers excellency strives by calumny to depress it and levell it to his own unworthinesse 4. The Epicurean spirit that abusing Christian liberty into Heathen licentiousness liveth as if there were no other life to come after this no Resurrection to be expected nay denieth this expresly with the Sadduces and employs his utmost reason the men that love their enemies Rom. 12.21 Non solum jussa non facimus sed contraid facimus quod jubemur Sal. ibid. or do good to those that hate them or overcome evill with good certainly not to be found among such as do the contrary In this case England is become U opia Lastly The spirit of a They professe that they know God but in works theey deny him Tit. 1.1.16 V. Arn. de vero Christianism l 1. c. 9. Psal 115.15 16 17. 1 Pet. 4 4. practick Atheism which forgetteth his Creator liveth as if there were no God or fancieth him to be such an one as the heathen idols that have eyes and see not ears and hear not An evill chargeable on every wilful desperate sinner but most incident unto youth which besides its native proneness to run into all excess of riot is furthered chiefly by a vicious education which how prevalent it is to dispose and frame the whole life thereafter if b Rivius de stult mortalium in procrast Richer obstet anim Charron of wisdom Causin c. many great Authors had not sadâ—y affirmed it no age hath clearer proof than ours to evince this wofull truth The effects whereof are felt already and will be deplored in succeeding generations These are some of those many spirits that are gone forth into the world 1 John 4 1. set on work by the God of this world the old Dragon 2 Co. 4. â— Reâ— 12.9 Verse 12. who may seem to be n w come down in person unto the Inhab ters of the earth having great wrath b cause he knoweth that he hath but a short time anâ— therefore the more bestirreth hims lf o gain mâ—re proselytes for the enlarg ng of his domini ns It is true indeed Hâ—c maioâ—es n sâ— i … qu st â—unt hâ—c nos querimur h c p steri â—ueâ—eâ—toâ— eâ—e soâ— esse mâ—â—es egraâ—e ne â— itâ—am c. â— 1. as the wise heathen said long snâ—e This our Ancâ—stours complai ed of this we c mplain of this posterity will complain of that mens manners are depraved that iniquity beareth sway that humanâ— affaires are collapsed into the extremity of wiâ—kedâ—esse But graâ—ting this let all th ng be weiâ—â—ed with their due circumstances It will be confessâ—d by any that aâ—e not ov r ly ssed with pâ—rt a ity * 〈…〉 th s â—â—â—ge sâ— Oâ—â—oâ— â—ield Oâ— the Sanctity of the livâ—s of â—hem that aâ—â—â—f â—hâ— true â—hâ—â—ch lâ—b 3. â— 52. that co ruption in this last age is improved to that hei ht as nothing hardly can be added to filâ—eâ— the measure When some that professe the name of Christians nay challenge a nearer interest in Christ than ordinary professors are implunged in those sins which the * Rom. 1.29 compared with 2 Tim 3. vers 1 2 3 4. Apostle reports of the Gentâ—les and not only do the same but have pleasure in them that do them which is consummata nequitia * Imponit Paulus quasi colophonem addito eo scelere quo nullum est majus c. Beza ibid. Cum scelera non solum dâ—lectant sed etiam placent Sen. epist 39. even an heathen being the Iudge when wickednâ—sse is entertained with complacency But take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it will very well bear the sense and as Beza fitly renders it patrocinantur and it will meet more nearely yet with the vicious principles of some in these days that strengthen the hands of the wicked with lies Ezech. 13.22 encourage them in their lewd practises maintaining with the very libertines as a Adv libertinos cap. 15. deinceps Calvin paints them in their own colourâ— b Reported and confuted by Mr. Gattaker in his Treatise of Gods eye upon his Isruel that albeit God in former ages did did see and take notice of sin in believers yet in these dayes he doth noth not he will not he cannot so do That a child of God need not nay ought not to ask pardon for sin and
that it is no less than blasphemy for him so to do That let believers sin as fast as they wîll there is a c Abusing that place of the Prophet Zech. 13.1 1 Cor. 15.33 fountain open for them to wash in No wonder if these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle termeth them evill Sermons or communications corrupt good maners not so intended perchance by those that thought they could not amplifie enough the exceeding riches of free grace Concionibus suis depravant ii n. qui de venta peccatorum propter Christum deque justitia in Christo multa praedicant de agenda verò ex Dei voluntate atque imitatione vita deque sanctificatione spiritus quo ad opera bona regeneramur aut nihil admodum aut perpauca Rivius in epist ante lib. de stult mortal unless they decryed the morall law But yet occaisoned by their doctrine which talking much of the pardon of sinne and of righteousness in Christ said little or nothing of ordering our life according to the will and pattern of God or of sanctification through the Spirit whereby we are regenerate and made new creatures to walk in good works Eph. 2.10 And wrought accordingly in their disciples who using liberty for an occasion to the flesh Gal. 5.13 and turning the grace of God into wantonnesse Jude v. 4. See that excellent prefaâ—e in the F nâ—n translation of h de K. mâ— Fâ—â—m Mr. â—hepherds Sincere Conâ—ert make Christ thereby a cloak for their vices or with reverence be it râ—peated no other then a dishclout to wipe them cleaâ— from their impu iâ—ies For so it may be rightly judged by their f uitâ— when to borrow tâ—e â—hâ—râ—e from Salvian a Non sufficiunt enim multis câ—nsuetudâ—â—aâ—â—i â—eatâ—s n n s fficiunt â—â—es â—apinae calâ—mniae c. nisi blasphem â fuâ—iosaâ—â—â— mentium manus inâ—iciant etiam in De m 〈◊〉 de Gub. l. 4. Many not orâ—â—ent with customary sins as stâ—ife rapine fraud aâ—uâ—tery c ar bold to strike at God himselfe setting their mouthes against the heavens P 94. veâ—â— 5 6 7. and sayiâ—g with their blasphemâ—us leaders suitab y to such horrid actions yet the Lord shall not see neither shall the God of Iacob regard it moreover b Hoc enim ad crimina nostâ—a addimus ut cum in omnibus â—ei simus etiam bonâ—s nos sanctos esse credamus ac sic in nobis cumulentur imquitates offensae etiam praesumptione justitiae lib 3. maxima siquidem aâ—â—â—satrix est hominum noxiorum usurpatâ—ix innocentiae arregantia lib. 4. adding this to to their crimes that being filled with all unrighteousnesse Rom. 1.29 yet they repute themselves for Saints and godly persons and so accumulate their offences with a presumption of sanctity which makes their c Criminosior enim culpa est homstior status-Nos qui Christiani Cathâ—lici dic mur si simile aliquid Barbarorum impuritatibus sacimus graviùs erramus Atroâ—iùs enim sub sancti nominis professione peccamus ubi sublimior est pâ—aerogativa major est culpa Ipsa enim errores nostros religio quam profitemur accusat c. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si post lavacrum niger effectus sum si eos qui nondum purgati sunt splendidiores cerno Naz. Orat. 2â— guilt so much the greater that Tyâ—e and Sidon nay the Mahumetans that are mâ—re true to their faâ—se Prophet d In nobis Christus patitur opprobrium in nobis patitur lex Christiana maledictuÌ„ aestimari itaque de cultoribus suis potest ille quic litur Salv. l. 4. Et ideò hoc ipso deteriores sunt qui meliores esse deberent non enim probant quod fatentur impugnant professionem suam moribus suis magis enâ—m damnabilis est malitia quam titulus bonitatis accusat reatus impti est pium nomen lib. 4. than many Christians to their Saviour shall rise up in judgement against these Christians and shal condemn them that are so much worse than heathen by how much they shouâ—d be better as having known the way of righteousnesse and yet neverthelesse by their vitious lives stain the dignity of their profession cause the way of truth to be evill spoken of and the name of God to be blasphemed Against these floods of ungodliness these torrents of Belial fit for the tears of mourning Gildas it is more difficult now than ever to mâ—ke resistance when those that should help to withstand the mischief labour rather to promote it as to save a ship from the rage of a tempest when the Mariners are at difference among themselves and assist unto its perishing Nazian Orat. 32. Neither am I so much a stranger unto or a flatterer of my infirmities as to conceive any such possibility in these poor essayes of mine which though they have already passed the criticall eares of the Masters of Assemblies Eccles 12.11 acknowledge themselves far insufficâ—ent for a business of this nature which all the tongues of men and Angels are not able to effect but onely the voice of that great God who commands the wind Mat. 8.27 28. and Sea and they obey him yet as sometimes e Non tantus ego sum ut vos alloquar veruntamen Gladiatores perfectissimos non tantum magistri sed etiam idiotae adhortantur de longinquo ut saepe de ipso populo dictata suggesto profuerint Tertul. ad Mart. skilfull fencers may be admonished from the ignorant standers by to award a danger so it may fall out by the grace of God whose strength is perfected in weakness that this my weak labour shall not be altogether in vain in the Lord though it be but to bring one bucket of water toward the quenching of this flame Or howe-ever f Sin autem id non provenerit hoc ipsum infructuosum saltem non erit quod prodesse tentavi c. Salvian praefat if that succeed not yet this will be some comfort to me that according to my small talent I endeavoured to do good The conscience whereof is recompence enough for the utmost ambition of Your poor Servant in the Lord Jesus H. B. The Titles and Texts of the severall SERMONS SErmon 1. St. Pauls glorying in his infirmities 2 COR. 11.30 If I must needs glory I wâ—ll glory of the things which concern mâ—ne infirmities Serm. 2. The Rulers faintness in confessing Christ JOHN 12.24 Neverthelâ—sse among the chief Rulers also many belâ—eved on hâ—m but c. Serm. 3. The envious eye MAT. 20.15 Is thâ—ne eye evâ—l because I am good Serm. 4. The last Resurrection 1 PHIL. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body Serm. 5. Thankfulness for Gods benefits PSAL. 116.12 What shall I render unto the Lord for all his benefits towards me Serm. 6. Preparation of Gods way JOHN 1.23 He said I
faith but then withall too there we are charged to hold fast that which is good If having found this we seeke ought else it may be feared to be that which is worse The Heathen man could say as much Reperto quod est optimuÌ„ Quintil. instit Lib. 3. qui quaeritaliud pejus velit Truth is Gods coin that hath his Image superscription enstamped on it and to alter it in the least is no less than high treason against the majesty of Heaven nor were ever any known to escape his vengeance that attempted it Mat. 15.6 The Scribes and Pharisees may be our example in this case they making voyd the law of God by their traditions and for this cause God gave them over to a reprobate mind confounded their wisdome into Jewish fables Tit. 1.14 as their Thalmud bears sad record to this day Rudis indigestaque moles a rude confused mass of nonsence like Virgils Monstrum horrendum informe where the very light is darknesse And as they for the old Testament so for the New the seven Asian Churches Rev. c. 2. 3. Mr. Hooker Eccl. pol. Lib. 5. never quiet from heriticall impieties touching God and the glorious Trinity till the deluge of misery wherein now they are overwhelmed them viderint qui Stoicum Tertul de praescript cap. 8. platonicum dialecticum Christianismum protulerint It seems there were such in Tertullians dayes that framed Christianity by the rules of Phylosophy †B. Andr. on th worshipping of immaginations and thence have issued more swarms of Monsters then ever Africa produced But the later times may serve sufficiently to warne us by these ration all hereticks the Socinians on the one side and those irrationall the Anabaptists on the other how dangerous it is to affect speculations besides the warrant of Gods word and that as Luther truly said cum exardescit ira Dei when the wrath of God is once inflamed Sleid. Cammens Lib. 10. there is no errour so absurd and senselesse but Satan can make it to be beleeved as it is to be seen in that of Mahomet But to let these passe there is more to be said in favour of these Rulers 1. 1 Tim. 3.16 1. Pet. 1.12 They were not catechised in the great mystery as St. Paul termes it God manifested in the flesh which is so profound that St. Peter tells us The Angels desire to looke into it it is task enough for the blessed Spirits to contemplate they cannot be satisfied with the sight of it but was not made known to the Sons of men in that first age Ephe. 3.5 as it was afterward by preaching of the Gospel 2. Christ our passover was not yet Sacrificed 1 Cor. 5.7 by the example of his death to incite them to suffer with him and by the vertue of his death to worke so powerfully to the mortifying of their earthly affections Nor 3. was the Holy Ghost descended Acts. 2 3. so as afterward he did in the likenesse of fire to quickcn the deadness of their cold and dull affections Mat. 13.12 All is otherwise with us vobis datum est saith our Saviour nobis datum est may we say unto us it is given to know the mysteries of the Kingdome of God the vayle is long since laid aside the Curtain drawn that now is fulfilled that Prophecy of Isaiahr Isa 11.9 The knowledge of the Lord hath fiilled the Ea th as the waters cover the Sea 1 Pet. 2.21 Gal. 3.1 John 12.32 Rom. 8.29 2. Christ hath suffered for us leaving us an example to follow his steps and is dayly before our eyes evidently set forth crucified among us and for the vertue it is magneticall being lift up to draw all unto him to be conformed unto the Image of his death Act. 2.17 3. For the Spirit it is the promise for these last dayes that it should be poured upon all flesh 1 Cor. 10.1 Gen. 7.11 not sprinkled by drops as to these of old that were under the cloud but showred down as it was in the flood when the windows of Heaven were opened Râ—m 12.6 Having then gifts so far beyond them it will be required that in dutyes we should be beyond them too according to the grace that is given to us and we to hold our selves obliged as more firmely to beleeve on Christ so more zealously to confesse him this we should but what we doe it would do well to be considered 1. Faith First for beleeving never was more pretending to it which of us would not be offended at any that should make question of it Luk. â—8 8â— and yet it is that which our Saviour questions whether he should find any such thing at his comming and as unquest onable as we make it it is easy to be mistaken in it there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Paul a knowledge falsely so called 1 Tim. 6.20 why not such a faith too for faith is it selfe but a kind of knowledge Nay clear it is we may be deceived in it by the dead faith in St. Iames Jam. 2.17 Mat. 13 21. not working by charity by the temporary faith in the parable that which endureth for a while by the hypocriticall faith in St. Paul Eph. 4 20. without repentance or newnesse of life and therefore the Apostle knew what he did in calling upon the Saints at Corinth to examine themselves whether they were in the faith or no 2. Cor. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to try their faith as it were on the touchstone whether it were right or counterfet as gold or silver is wont to be tryed for so the word there importeth And no better touchstone then that of Philip to the Eunuch Si credas toto corde Act. 8.37 if our faith be the fruit of a sound heart and not the blossom of the brain only The brain is that which the wise of the world do so much magnify as the imperiall Throne of the Soul the Oracle of reason and understanding But holy Scripture sets more by the heart making that the instrument of choosing judging beleeving and all the reason whereof may very well be because the heart being the fountain of life heat Illyric clavis p. 1. in verb. Cor. and vitall Spirits and having besides a powerfull influence into the affections it is to shew that God is chiefly for the practique or active knowledge as that which is lively fervent and affectionate that he regardeth not so much the speculative notions which are many times cold and heartlesse and may be in hypocrites nay in Devils whose knowledge surmounts the profoundest Doctors all the Sorbon are but Infants in comparison Ethic. Lib. 6. cap. 5. 12. As Aristotle notes of vitious persons that they may be excellent in the Mathematicks but are wholly disabled for moral vertues and civill prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
us in the great day if we feare to suffer for saving truth what they affected for lying vanitie But here there is some câ—use to fear that if our courage were to be layd with theirs in the ballance it would be found much too light Indeed we have no present occasion to make experiment of our valour in this kind living under no Pagan Princes or persecuting Tyrants Nâ—n â—nim sunt Pagani principes nâ—â— Tâ—â—anni persecutores non sang â—â—â—â—â—lorum fundit â—r nec fides s â—â—â—â—â—iâ—s compâ—obatur Salvian de Guâ—â— lib. 3. such as might summon us to a bloudy tryall to attest our faith by suffering for it Nay on the contrary not to confesse Christ in some sort now is all the danger lest we should suffer that which amounteth unto a putting out of the Synagogue but yet however there is matter enough to exercise our Christian fortitude there be some things as odious to the men of this age as the name of Christian was or could be two Jew or Gentile Mr. Herâ—us fiâ—st sermon on the Eunuâ—h baâ—tiâ—ed 1 Pâ—â— 4 4. as namely for a man to make conscience of his wayâ—s to walk more circumspectly then the common sort to be strict in those things wherein others take more libertie and not to run with them into the same excesse of riot this the Apostle expresly notes to be an occasion for the Christians to be evil spoken of by the Gentiles cap 3. v. 16. having nothing else to accuse in them but their good conversation in Christ and this hath ever been cause enough for the righteous to be hated sojourning as they do in Mesech Psal â—10 95 in the midst of a crooked and perverse nation esse jam inter nocentes innoxium crimen est c. Among vitious persons to be vertuous is a crime saith S. Cyprian Cyprian Epist secunda lib. 2. W sdom 2. â—5 not to imitate evil mem is to offend them They in Wisdome are not ashamed to professe it He is grievous unto us even to behold him for his life is not like other â—ens His wayes are of another fashion he upbraideth us with our offending the law Such an upbraiding is the good vers 12. innocent life to corrupt and depraved manners Peccantium frontem etsi not verbis tamen ipsa vita genere dissimiâ—i verberat Cur enâ—m sint aliqui intempestivè boni qui corruptis mâ—ribâ—s puâ—licis convitium boâ—o vivendo faciaâ—t â— lactantius lib. 5. cap. 9. it is Lactantius the pious mans life though his tongue be silent rebukes the offendor not to have fellowship with the works of darkness is to reprove them In regard hereof Eph. 5 1 the mocks and floutings of gracelesse persons may beare the name of persecution by the authoritie of St Paul so terming the carriage of Ismael toward Isaac which though it were no more then mocking that we read of Gen. 21.9 The Apostle stileth it persecution Gâ—l â— 29 and applyeth it to the state of the Christian Church Nun quam deest tribulatio persecutionis si nunquam deset observantia pietatis leâ— s 8. de quad as then it was Even so it is now was so then and will ever so be so long as there be any borne after the flesh they will be presecuting those that be borne after the spirit there is no avoyding it 2 Tim. 3.12 All that will live godly in Christ Iesus shall suffer persecution Vis probare verum esse quod dictum est incipe piè vivere in Christo Aug. in ps 5â— more or lesse it is part of the Crosse that Christ left to be the portion of his Disciples Rev. â—3 â—0 Here is the patience and the faâ—th of the Saints if we that profess our selves to be Christians 1 Pet. 4. â—6 and â— 17 can be content to suffer as Christians that is for well doing and glorifie God on this behalfe not regarding what we may loose in credit favour or preferment not reckoning of the reproach V 14. or scorn that can be cast on us for the name of Christ this will testify that we are Christians indeed and not falsely so called All which we promised and much more at our first entrance into Christianitie cum ad hanc sectam utique suscepta conditione ejus paecti venerimus as saith Tertullian Tertullian ad Scap. when by solemn oath and couenant we engaged our selves upon this warfare to continue Christs faithfull Souldiers unto our lives end 2. Tim. â— 3. Where is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Apostle speaks of the enduring hardness as good Souldiers of Iesus Christ 2. Sam. 6â— 20. Acts 17. when every small affront appals us the scornes of Michal the Athenians mocking quencheth the smoaking flaxe of our zeal makes us ashamed of our forwardnes in the profession of religion nay see the perverseness The fore head of brasse in the acting of sin is more tender then flesh in defence of Christ can suffer his name to be dishonoured with horrid blasphemie his body all torn and mangled afresh with cursed oaths his truth empaired with impious absurdities and never once open their mouths in his just vindication Toward these baptized Atheists Clem strom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens speaks unchristing our Saviour what lyes in them and unchristning our holy profession we are it must be confessed too patient In zeale to the glory of God Babylon hath exceeded Sion we want that decree of Nebuchadnezzar Mr. Hooker Eccl. pol. lib. 5. Dan. 3.29 the fury of this his wicked brood hath the reines too much at libertie the venom of their poisoned hearts breaketh out at their mouths to the anoyance of many others Now what is this else but as one sayes well to shew our selves Gods against God Râ—legh and slaves towards men to side with flesh and its corruption against Christ and his spirit and how shall we think to looke him in the face when he shall come in the glory of his Father with the holy Angels Mark 8.38 Rev. 6.26 but even call to the mountaines to fall on us and to hide us from the wrath of the lambe Knowing therefore this terrour of the Lord we perswade men 2 Cor. 5.11 those that have reason to be perswaded not to eclipse the bright Sun-shine of his truth with earthly affections not to be ashamed of confessing that which with all our study we endeavour to know and in knowing whereof we account our chief felicitie Not to make religion a cloake for the weather to put off and on upon occasion as will best sute with our worldly ends I but to count Godlinesse our greatest gaine 1 Tim. 6.6 what ever we loose by it in outward respects Pâ—â— 3.8 to esteem all things else in the world but losse and dung for the excellencie of the knowledge of Jesus Christ Eâ—â— 1.14 Not
speaks evill for good Psal 35.12 Nothing for Gods seed and his rain but the weeds and bryers of sin nothing after his pains in planting fencing digging Is 5. pruning but wild and sower grapes those of murmuring and repining Deut. 33.6 But haeccine reddis Domino it was Moses exprobration to the Israelites do ye thus requite the Lord and I fear it may be said to us Christians that are as deep in Gods benefits as ever they were but that so it may not be said let each of us endeavour for his part and put in with David for a particular thankfulnesse that what he said in his own person we may every one say in ours what shall I render Our third particular Particu ∣ lar 3 I that is David and David in a threefold respect 1 as a more benefic'd man 2. a parricular man 3. a righteous man in each of these respects to be thankfull and we in each 1. As a benefic'd man endowed with more favours and deliverances then others and so more engaged to thankfulness too Gloria umbra virtutis est Sen ep 79. for ever as the benefits are so must the gratitude be for as glory is said to be the shadow of vertue and this for one reason that it increaseth as vertue doth which is as the body that makes it so thankfulness is the shadow of bounty and should grow in proportion as the benefits do that look how great the one so great should the other be also Neither may any man here think himself excused from a larger measure of thanks because his outward blessings are not so eminent as anothers for not any of us all but if we did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as St. Basil speaks look down on that which is beneath us and compare our own good with that which is some way worse in others we should find great cause of thankfulnesse and to say that of the Pharisee in a very good sense Lord I thank thee that I am not as this man not hereby to magnifie our selves but to glorify God in his blessings which is by acknowledging them for As Rigaltius reads it Lib. de poenitentia Non verecundae sed ingratae mentis indicium est beneficia tacere divina Leo. Ser. 1. Non est ista verecundia sed inficiandi genus Sen. negat beneficum qui beneficium non honorat It is Tertullian he denieth the Giver that does not honour the gift and Ingratae mentis est saith Leo to conceale Gods benefits is not so much modesty as ingratitude a way with that modesty that prejudices Gods glory The second respect considereth David and with him every one beside as he is a particular man who having received particular benefits is obliged eo nomine unto a particular thankfulnesse For besides those benefits in common whereof all do partake alike every man hath those by himself for which by himself he is to be thankful which our Saviour did intimate unto us after his curing of the lepers when but one of the ten returning to give thanks Luke 17.17 he enquireth after the rest where be the nine would excuse none from the dutie Nor is this to be done in private onlie with our selves but in publick also with the whole congregation that God may reap no lesse of us then he did of old in Davids time Psal 28.9 that in his Temple every man speak of his honour None must be dumb in this Quire Any ones silence doth injure the consort that the Musick is not full Every one should lend a voice unto the Anthem of Gods praise and all little enough Every one should but every one cannot that is not as David in the third respect Basil in Psal 32. that is a righteous man for so he telleth us Psal 32. praise is comely for the upright for none but them and for them comely will not fit well with a perverse or crooked heart no more then a straight shooe with a wry foot and 't is as uncomely in their mouthes too Ecclus. 15.9 saith Ecclesiasticus praise is not seemly in the mouth of a sinner so no where comely for such as they And hence it was that when the devils would have blazond our Saviour he straitly forbad them Mark 1.25.34 Acts 16.18 would have none of their praises And the like did St. Paul to the spirit of divination would not suffer the most high to be dishonoured with such vile commendations And therefore Saint Basils advice would do well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ibid. c. let us be ambitiously careful to avoid all crookednesse in our doings and rectifie our soules as a straight rule that becoming upright indeed we may be fit for the praise of God for without that no praising of him Which the Church most wisely considering hath taught us by prayer to prepare our selves thereunto both for the cleansing of our hearts to conceive Gods praise and for the opening of our mouthes to utter it The former we have before the Commandments cleanse the thoughts of our hearts by the inspiration of thy holy Spirit that we may worthily magnify thy holy name The latter at the beginning of our service having Davids warrant for it O Lord open thou our lips Psal 51.15 and our mouth shall shew forth thy praise To the doing of both we receive his assistance and obtain that of himselfe which we offer unto him who is the object of our thankfulness as he was of Davids Jehovae to the Lord. Particular 4 And to whom more fitly the thanks Qui molem istam verbo quo jussit ratione quâ disposuit virtute qua potuit de nihilo expressit in ornamentum majestatis suae Tertul. Apologet. then to him that gave the benefits who by his word commanding by his wisdome disposing by his power effecting brought the mafs of this world out of nothing for the glory of his Majesty and doth continually from the treasures of his bounty sustein the whole family of heaven and earth For being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Cyril stileth him the ever-flowing fountain of all goodnesse and beneficence he never ceaseth to defund on his world of creatures Psal 19. Psal 148.10 and to refresh them with the streames of his mercy whose glory not only the heavens declare but every creeping thing of the earth be it it never so despicable and if men should hold their peace the very stones would immediately cry out against our ingratitude And yet strange it is to see how many have failed in this duty of praising the Lord The Gentiles so much for their part that they praised any thing more then him They changed saith St. Paul the glory of God into an image made like to beasts Rom. 1.23 and a Felis Cunis Lupus pro Deo sunt adorati Leo voraeor hominum Anguis Dreco Et erubesco referre jam etiam
in the Schools of the Prophets for the edifying of Gods people This course so established by God in the Old Testament Christ re-established in the New by giving as for the first time Apostles Prophets and Evangelists so for the last Pastours Eph. 4.11 and Teachers to continue successively for the works of the ministery unto the worlds end Etiam hodie clamat Iohannes exemplo verbo vocis suo tonitruo deserta nostrorum concutit peccatorum Ambros The world hath ever will ever have need of those that bring the good tidings of peace not onely for such as come out of darknesse to be converted from the errour of their wayes but the children of light too otherwhiles have need to hear of their sins being remitted and themselves restored to the favour of God upon their repentance and for this purpose saith the Apostle God hath given to us the ministery of reconciliation 2 Cor. 5.19 to be Embassadours for Christ and in his stead to beseech and pray men to be reconciled unto God An Embassage of so high concernment as could hardly be believed if it came onely from the mouth of man But that we have Christs warrant for it He that heareth you Luke 10. â—6 heareth me and whosesoever sins ye remit they are remitted unto them For what he said unto his Apostles in this kind Id ad totum liturgorum nationem refertur it belongeth to all the nation of Ministers If Tertullian had not said it we have no reason to doubt thereof but for those last words of the Commission Mâ—t. 28. ult I am with you alway even unto the end of the world whereby not only those that were sent vivâ voce to teach all nations but all faithfull Ministers that ever should be in every age are promised to have the presence of Christ that is the assistance of his Spirit unto the enlarging of his Church Such honour hath God vouchsafed to men and many times to the meanest of them to make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.1 workers together with himself to the work of salvation Posset quidem è coelo ipso loqui aut Angelos mittere sed in eo magis nostri rationem habuit quod per homines nostri similes compellat ut eorum voce magis familiariter nos ad se adjiciat Calvin in Isai Hyperius meth theol l. 3. c. 12. not but that he can do it of himself without Ministers as he can work without meanes either of word or of Sacrament This is confessed that thus he can do and doth many times how and when to him seemeth good and thus he can speak immediately by himself or can employ the tongues of Angels to make known his pleasure but that were not so expedient for us as may be seen by the Jewes who having once heard the voyce of God Ezod 20.19 Heb. 12.19 entreated to hear no more of that but that Moses the man of God might impart his commands unto them It is mercy in God then to condescend so far unto us as to make choice of men like our selves to be his messengers and to employ them as his own mouth to speak unto his people And it will be duty in us H b. 12.25 2 Cor. 4.7 not to refuse him that speaketh thus from heaven nor to esteem the treasure lesse that is presented in earthen vessels lest for our want of reverenee herein the heathen rise up in the day of iudgement and condemn us Even Eglon the Moabite Judg. 3.20 See this fâ—lly asserted by Mr. Heron in the Preachers plea in medio when he heares of a messenger from God riseth our of his throne and that is no other which is spoken in Gods name agreeable to Scripture the sound is Mans the substance and tenour thereof is Gods and the Embassage is not his that delivers it but the Kings or States in whose name it is spoken And so we to acknowledge the great King of heaven in his Vox clamantis and to receive it 1 Thes 2.13 not as the word of men but as it is in truth the word of God But a Caveat withall unto Gods Ministers that they speak in their Sermons 1 Pet. 4.11 as the Oracles of God that is the sound wisdom of Gods word not the fond conceits of their owne braines much lesse that which is repugnant to Scripture as schisme sacriledge resisting of Magistrates Certainly this is none of Gods voyce it is Vox Rugientis 1 Pet. 5.8 the voyce of the Roaring Lion rather or the hissing of the Serpent It was his practice from the beginning to be a Preacher of disobedience Our first parents found it so by wofull experience and we have felt the like sad effects from his Ministers now whereby there is heard nothing almost but Vox lugentis the voyce of many a one crying indeed in another sence many a Rachel weeping for her children Ierem. 31. Our Country is even become that Rachel 2 This Vox clamantis relates unto the person of him that cryeth Lucas Brugensis Hic enim spiritu virtute Eliae praeditus fortissimè impietatem insectatus est constantissimè Christi praeconem egit ut nemo esset qui se excusare posset quòd clamantem non audisset and so the Hebrew seems to favour it kolâ—koreh in the Prophet the crying voyce implying the boldnesse and liberty of Iohn that he shewed in his preaching That openly without fear of men or respect of persons he rebuked the people and proclaimed the Messiah In discharge whereof he so behaved himself that he took for his title Vox clamantis I am the voyce of one crying as if he were nothing else but a voyce exciting to repentance and amendment of life as indeed every thing almost about him may seem to have done somewhat that way Tertullian de pallis Ipse habitus sonat his apparel diet his place of abode were as so many Sermons of mortification even to look on him was to hear him preach though he opened not his mouth he taught by his actions the most effectuall way of preaching Again in regard of those unto whom he cryed his crying implyeth their spiritual deafnesse and hardnesse of heart that such they were as Stephen after called them Act. 7.51 stiffe-necked and uncircumcised in heart and eares The world was ever will ever be sick of this disease the voyce of a Cryer is no more then needs Against crying sins we may be allowed to be Boanerges Mark 3.17 to come with the thunder of the law when the soft voyce of the Gospel will not be heard It was the way that God himself took to procure audience unto his Sonne speaking in so loud a voyce that the Auditours said it thundered Ioh. 12.29 And Gods true * 1 King 21.27 Luke 3.20 servants have never forborne to thunder in effect against what is unlawfull
d lib. 9. cap. 8. relieved such as were their worst enemies in grievous famine and this they did so much the more cordially as they e Cypr. cont Demetrian Et sic Deo plus placemus c. Hoc nobis credimus expedire ut vos diligamus in vos qui odistis omnia conferamus Lactâ—nt lib. 5. cap 12. believed it was acceptable to God that they should bestow all good things on those that hated them In the Ages succeeding how much they declined from the Primitive simplicity and child-like innocence they encreased in malitiousnes every day more and more fulfilling that Prophecie of our blessed Saviour that because of iniquity abounding Mat. 24.12 the love of many should waxe cold we have seen the proof hereof Nusquam planè visum tantam hujusce pestis gravitatem nusquam tà m intolerandam nunquam tamen senescentem diuturnitatem extitisset c. J. Sauâ—oman ad princ Christi if ever in these last times when wars and dissensions are no where so frequent bloody and continued as among the professours of Christianity as if the God of peace and love had withdrawn his influence and suffered the devill the Authour of discord to sow his tares of division among us How have we hereby given occasion to the enemies of the Lord to blaspheme 2 Sam. 2.14 Jam. 2.7 to blaspheme I say that worthy name by the which we are called and when of themselves they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen * Orat. 33. speaks in the like case apt to defame us with forged scandals how can we think they should now forbear us having filled their mouthes with just reproaches In stead of that we mentioned erewhile it may be their note of us us now to the contrary Vide ut se invicem oderint as if this were now become the cognizance of Christs disciples to hate one another Certainly this is so far from converting Turkes and Jewes unto out Religion that it may rather * Lud. Vives de verit fidei lib. 3. confirm and harden them in their infidelity That this cannot be the expected Messiah of whose peaceable kingdome the Prophets have spoken such glorious things When men are so far from beating swords into plow-shares that they turn bells into murthering †Jovis veluti fulminibus horrifico quopiam tormento oppetere Sauroman deerat adhuc vitiis nostris dignissima mundo Machâ—â—â— c. Inv. Bellica Canons so far from not learning war any more that many have learned nothing else 't is become the onely thriving profession The wolf so far from dwelling with the lamb that the lamb is rather become a wolf a Domestica crudelitas non modo id habet in se mali quod tot Cives atrocissimè sustulit verum etiam hominibus lenissimis ademit misericordiam consuetudine incommodorum Cic. pro Rosc Orat. 2. our intestine cruelty having not only this mischief in it to bereave us of so many Natives but also to deprive the most gentle natures of all compassion by the continuance of our tumults The Leoopard the Lion and the Bear and what other Beasts of prey Isai 11.6.7 whereby the Scripture would set forth the salvages and wild conditions of men have each of them acted their parts of late in human shapes Nulli rabies acrior caeterae animantia in suo genere probè degunt congregari videmus stare contra dissimilia Leonum seritas inter se non dimicat c. at hercule homini plurima ex homine sunt mala Plin. hist nat 7. prooem v. Cal. Rhodig lib. 10. pag. 21. Scalig. Exercit. 33. 189. 5. and that with more cruelty then any of those creatures have expressed in their own nature none of them having been found so cruell each to other nor to have done so much hurt unto men as men have done unto themselves which may be some colour unto the scoffers in these last dayes 2 Pet. 3.3 to encourage them in their lewdnesse and to say where is the promise that God repeated by his Prophet Isa 11.9 25.5 They shall not hurt nor destroy in all my holy mountain when this alone hath been the scean where all the mischief hath been acted insomuch as the mountains of prey the deserts of Lybia Psal 76.4 Num. 35. and Arabia were Cities of refuge in comparison But we need not so much wonder at this perversenesse Nimirum videri non debet quod tam multi adhuc ferociant pauci enim sunt veri incolae montis Dei for as Calvin gives the reason There be few true Inhabitants of Gods mountain few he means so meetly qualified as David describeth a Citizen of Sion Psal 15. few entire and reall converts even among those that professe themselves Christians when the unregenerate part is yet so predominant in them it cannot be otherwise but jarres and conflicts must rage amongst them Jam. 4.1 St. James hath clearly so resolved it from whence come wars and fightings among you come they not hence even of your lusts that war in your members Vitia quae in nobis regnant sunt quasi armati satellites ad pugnas concitandas Calvin in locum The sins that raign in us are as so many armed Troopers to embroyle us in contentions These must be subdued as ever we hope to see peace established in our borders Psal 147.14 It is not our presuming of the spirit within us that will do this work but our conconforming unto the spirit thereby to mortify the deeds of the flesh Rom 8.13 Now what our endeavours are in this kind if it may be judged by our works there is small appearance of any such matter intended by us when some whose office should engage them to be peace-makers Mat. 5.9 Rom. 10.15 as to preach the Gospel of peace Illi ipsi sunt acerrimi turbarum Incensores if we may have leave to complain with that devout French-man even they are the greatest Incendiaries of tumults Caroli Paschal Christianae preces 53. Iuctifici belli conâ—itâ—â—es and the fomenters of a dismall war Mare etiam positis flatibus inquietum Minut. Felix sounding alarmes from the Pulpit and stirring up the giddy multitude as the winds do the Sea which of its own nature is unquiet though Eolus did spare his lungs Psal 55.21.64.3 Others having war in their hearts whet their tongues like a sword and bend their bowes to shoot their arrowes even bitter words who is there almost among us Ecclus. 19.16 Iam. 3.2 that offendeth not in this kind whose language is not well nigh cursing Cujus non sermo maledictio est c. votis malis pro armis utimur Salv. de Gub. lib. 3. The weapons of our anger are imprecations what we have not the power to act we supply with destructive bloody wishes Acts 9 1. breaking out nothing but threatning and slaughter