other particulars the Graces of Gods Spirit must all be exercised in the particular Vocation Follow the specialties of Pauls office so carefully performed by him Exhorting Comforting Testifying where againe occurres the obseruation made ad vers 3 though in more particulars Instruction is not the whole of preaching Thereto must bee added Exhortation Comfort if need bee Obtestation See what is there largely said Here only reuiew the necessitie of all these in the course of our Ministery First Of Exhortation That mayme we receiued in the fall and haue increased by long custome of euill remaines in the best and most regenerate as in nature we are strongly inclined to euill strangely auerse from euery good dutie So in state of Grace there are remnants of that propension to euill no small relikes of drowsinesse and dulnesse to good duties In Prayer Hearing euery religious Office who that obserues himselfe finds it not those z Eccle. 12.11 words of the wise the Lord hath giuen vs as goades to quicken our dulnesse when wee are exhorted by the Masters of the Assemblies Secondly Of Comfort There is no calling no dutie but hath his crosses attending Without vs the World whiles scoffing at Pietie and laughing it out of countenance whiles threatning whiles vexing alwayes labouring to discourage few to accompany many to oppose vs. Within vs Conscience of infirmitie and imperfection so preualent with many that they become weary of wel-doing because they are weake in doing How needfull for the people were a Barnabas a Acts 4.36 a sonne of consolation to support the weake and comfort the feeble-minded Thirdly Of Contestation The word signifies after phrase of Scripture a serious and graue admonition ioyned with authoritie and commination b Exod. 19.21 Contest the people saith the Lord to Moses that is charge them with commination Compare Nehem. 13. Gen. 43.3 Pauls testifying then was his graue and serious admonition ioyned with threatning How necessary this course of proceeding in our Ministerie is iudge by that securitie and remisse carelesnesse wherewith euen gracious dispositions are eftsoones ouertaken desiring to enlarge Conscience and to slake those strait bonds wherein it stands bound by the Word of God in so much that they begin to bee of the Politikes opinion there may bee a nimium of Iustice an ouerplus of holinesse and care to depart from euill All which considred shew necessary vse of all these is in our Ministerie and should sway the people to admit them As a Father doth his Children The manner of Pauls performing these Offices wee haue here expressed it was with fatherly authoritie Before hee puts on him the indulgence of a Mother here he assumes the affection of a Father expresseth he the same or some other thing There bee that conceiue him to intimate some difference of his carriage towards them according as hee obserued their growth in Grace and longer standing in Christianitie Whiles they were Nouices and Babes in Christ he vsed them with all motherlike indulgence when growne to more strength he interposeth something of fatherly authoritie perhaps he would signifie that in midst of his mother-like meeknesse he forgat not occasionally to vse the grauitie and authoritie of a father Obser The first coniecture standing occasions vs this note In our Ministery one course is to be holden with Nouices and Babes in Christ another with men of more standing and strength in Christianitie towards Nouices motherlike indulgence to others fatherly grauitie and seueritie First Impositions on Nouices may not bee ouer-strict or austere so much teacheth that Allegory c Mat. 9.17 of Wine and Vessels vsed by our Sauiour in way of Apologie for his more mildnesse in Iniunctions then Iohn vsed to his Disciples Secondly Instructions for matter and manner tempered to capacitie strong meate is for strong men d Heb. 5.12 14 Milke for Babes so our Sauiour instructeth his Disciples e Mark 4.33 as they were able to beare Thirdly Admonitions and reproofes ouer-rigorous daunt and dismay Nouices no man with that sharpenesse corrects an infant as a man of more yeeres Fourthly Conuersation in things indifferent during weaknesse must be other then is necessarie when once they vnderstand doctrine of Christian libertie Vse So that they are ill prescribers to vs Ministers that allow vs no proceedings with any but what taste of austeritie and rigour though our Sauiour would not quench the smoking flax and our power to vse sharpnesse is limited f 2. Cor. 13.10 to edification As ill they that in matter of Iniunction and manner of Admonition limit vs to mildnesse and tender respect to pretended weaknesse though in instruction nothing pleaseth the palate but strongest meate why so much strictnesse required of them their sins reproued with such sharpnesse others with so much mildnesse you should aske also why you are instructed otherwise then Infants and Babes in Christ And the Apostle will answere you It is your shame to sticke still in g Heb. 5.12 principles and should be thought as shamefull not to out-strip Nouices in measure of Sanctitie Obser Following the other sense wee haue this direction to temper our indulgence with grauitie and authoritie that we impart not the Maiestie of our Ministery Teach exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Tit. 2.15 withall peremptorinesse of commanding i 1. Tim. 4.12 Let no man despise thy youth some thus interpret Though yong yet so carry thy selfe in thy Ministery that they may reuerence and feare thee for thy Grauitie and Maiestie therein Vse They are idle prescripts of the people to Ministers prescribing vs popularitie permitting mee seueritie towards their most scandalous courses as Corah to Moses so our people to vs in grauer proceedings k Numb 16.3 Wee take too much vpon vs and forget our selues It is our pride with such authoritie to warne the vnruly VERS 12. That yee would walke worthy of God who hath called you vnto his Kingdome and glorie THe matter thus pressed by the Apostle remaynes that they would walke worthy of God where we haue first the Duetie secondly the Reason whereby it is enforced The duetie to walke worthy of God The sense thus conceiue that at no hand thou imagine it possible for vs to demeane our selues so as to demerit God and to be worthy by way of desert of those endlesse fauours bestowed on vs in Christ It shall euer be true that Iacob said l Gen. 32.10 Wee are lesse then the least of Gods mercies and his goodnesse hee hath shewne vs. PAVL speaking of our sufferings for CHRIST saith They are not m Rom. 8.18 worthy of the glorie that shall be reueiled No saith BERNARD * Bernard de Annunciatione serm 1. Though all the passions of all Saints should fall vpon one man But to walke worthy of God is to walke fittingly to his nature and so as may beseeme a people whose God the Lord is The Apostle Peter me thinks well expresseth
with rebellion of knowledge with ignorance of feare with seruilitie yea and with securitie As it is absurd to say there is no faith where is some doubting so all as vnreasonable to affirme there is no filiall feare no Grace at all where is any feare of God in respect of his vengeance God is auenger The Apostle seemes to anticipate the secure thoughts of the vniust and fraudulent promising themselues impunitie amongst men either by cunning conueyance and concealement or by defect of Lawes or partialitie of Magistrates Let this yet bee meditated saith the Apostle God is the auenger of all such Where mans iustice faileth God with his vangeance makes supplie that iniustice may not scape vnpunished ACHAB and Iezabel had in Israel authoritie without controll who should punish their oppression of Nabeth The Lord takes the cause into his owne hand and there is blood for blood and an vtter extinction of ACHABS posteritie Hence is Salomons aduise Rob not the poore because he is poore Let not his pouerty encourage thee to oppression l Pro. 22.22 23 The Lord will plead his cause though men be negligent And Enter not into the field of the fatherlesse for their m Pro. 23.10 11. Redeemer is mightie though themselues bee impotent hee shall plead their cause against thee Ambros de Nabat Iezraelit cap. 1. Nabathe historia tempore vetus est vsu quotidiana saith Saint AMBROSE Non vnus ACHAB natus est sed quod peius est quotidiè ACHAB nascitur nunquam huic soeculo moritur Vncontrollable authoritie how easily degenerates it to tyrannie till the poore haue scarce any dwelling left vnto them Their power masterlesse on earth makes them forget that they also haue a Master and Iudge in heauen As if prouidence now slept because discipline of Church and Common-wealth sleepeth Consider it all yee that forget God and thinke the Redeemer of the oppressed is mighty neuer more ready to auenge the cause of the innocent then when amongst his Vicegerents it is most neglected A notice necessary for all times all sinners in all sinnes most for dayes of impunitie in sinnes most sleighted by the sonnes of men Impieties there are many of no small enormitie of little regard in this vntoward generation Fornication and Adultery sinnes of greatest haynousnesse in state of most Kingdomes passeth as matter of iustest toleration and what through defect of Lawes or conniuence of Magistrates or hope of concealement profane is the liberty of Adulterers Yet that of the Apostle should me thinks be meditated n Heb. 13.4 That Whoremongers and Adulterers God will iudge howsoeuer partiall mens proceedings are howeuer cunning the Adulterers secrecie For Kingdomes haue yet beene so happily cautelous as to preuent so much as by enacted penalties the abuse of Gods Name by common and vaine swearing This language of Hell is grown familiar as lust in Sodome amongst old and yong Princes and people Yet me thinks we should remember how direfull the threatning is how certaine the execution o Exod. 20.7 The Lord will not hold him guiltlesse that taketh his Name in vaine How might we hope to haue freest sinnes in gracious measure restrained if this little notice of the Apostle might be as Frontlets betweene our eyes that where mans iustice fayleth God with his vengeance makes supply VERS 7.8 For God hath not called vs vnto vncleannesse but vnto holinesse He therefore that despiseth despiseth not man but God who hath also giuen vnto vs his holy Spirit THe words conteine new reasons for the generall exhortation to the studie of sanctity First as some think frō the Author as others from the end of our calling Secondly from the foulenesse of the sinne in case we be found negligent the contempt reacheth vnto God Thirdly from the rich bounty of God in giuing his Spirit vnto vs. God hath not called vs vnto vncleannesse c. The Christian calling warrants to no man vncleannes leads vnto holines Therefore it is the vsuall stile p 2. Tim. 1.9 the holy calling because it leades to holinesse and though it find vs not holy yet it makes vs so And if there bee any terme therein seeming to tend vnto licence yet so it is mollified and explained that vncleannesse is still excluded see Gal. 5.13 And see how euery thing in it sauours of holinesse the q 1. Pet. 1.15 Caller is holy the meanes and r Ioh. 17.17 instrument holy the Spirit the immediate worker the fountaine of all holinesse Vse So that they are imputations no lesse then blasphemous charged vpon the profession and calling of Gods people that it should teach or approue vncharitablenes couetousnesse licencious loosenesse c. Why hath Satan filled mens hearts to lie against the holy Ghost I had almost said to blaspheme him in the highest degree How hath hee cursed to the pit of Hell all filthinesse of the flesh and spirit How is hee ſ Ephe. 4.30 grieued with the vncleane conuersation of the wicked How restlesse makes he t 2. Sam. 24 10. conscience in the least stepping aside of them he hath sanctified and proclaimed them all hypocrites that calling on the Name of the Lord depart not from iniquitie As many of vs as desire to know our selues partakers of the Heauenly Vocation let vs bee carefull to u 2. Cor. 7.1 purge from all filthinesse of the flesh and spirit to bee x 1. Pet. 1.15 holy as hee that hath called vs is Holy Profane persons as Esau scoffing at the studie of Sanctitie in Gods children haue no part in this prerogatiue but such only as are called to be Saints As little Libertines that turne the Grace of God into wantonnesse and from some beginnings of seeming holinesse receiued incourage themselues to licentiousnesse First Illum nation which yet y Heb. 6.4 Castawayes are partakers of so farre as to become z Mat. 7.22 Prophets and Teachers in the Church of God Secondly Compunction contrition teares for sinne which had place in the Traytour a Mat. 27.3 Iudas in profane Esau Thirdly Partiall and Temporary reformation To which euen b Mar. 6.20 Herod ascended and those cursed reuolts That c 2. Pet. 2.20 21. turne backe from the holy Commandement giuen vnto them VERS 8. Hee therefore that despiseth c. THe second reason inferred out of the former it implies the contempt of God because it is he that calleth to holines Ergo conceiue the Apostle to preoccupate what ignorance might obiect Obiect They are men by whom wee are called Solut. It is God that calleth though by mans ministery Therefore he that despiseth despiseth not men but God Contempt of Ministers in their regular prescripts stayes not in the persons of Ministers but reacheth to the Maiestie of God As the contempt of an Ambassadour toucheth the King whose Ambassadour he is Therefore said our Sauiour d Luk. 10.16 He that despiseth you despiseth me The reason is because
the state present of his children their saluation is certaine whether they liue or die this they are or may be assured of liuing holily in this World they shall liue happily with Christ in the World to come Vpon like Grounds Gods Decree and Christs Death is Pauls glorious Triumph in the name and person of all Gods children Therefore i Rom. 8.38 39 neither life nor death no State or Creature shall separate from the loue of God or depriue of Saluation And that of the same Apostle k Rom. 14.8 Whether wee liue or die wee are the Lords And see how solid the foundations of this Assurance is built first on Gods Decree secondly on Christs Death Can any hinder the Lords Appointments or frustrate the vertue of the Death of Christ Vse Let it teach vs all the practice of that high point of Dutie l 1. Pet. 4.19 Resigning our selues to the Lords absolute disposing in our outward estate whether it shall be by life or death As m 1. Sam. 3.18 ELI as n 2. Sam. 15 26. DAVID It is the Lord let him doe whatsoeuer seemes good in his eyes Am I assured that neither shall hinder my saluation Then though the Lord prolong my life to see neuer so many euils though hee call to suffer death neuer so vntimely or full of torture me thinkes I cannot but say as they The Lords will be fulfilled Sometimes it falls out that life to Gods children seemes a burthen So did it to o 1. King 19.4 Elias seeing the miserable deprauation of all things in the Kingdome of Israel and the implacable furie of that Monster Iezabel So to p Iob. 6.9 10. Iob suspecting his strength in such extremitie of Afflictions Sometimes Death especially violent affrights euen to amazement It is indeed the most terrible of all painefull euils Consider we in either temptation what Paul here teacheth What euer our lot shall be whether Life or Death our Saluation is certaine founded on Gods vnchangeable Decree purchased by the precious Bloud-shedding and Death of Christ If Life be perplexed in miserie yet hee whom thou hast trusted is able to keepe what thou hast committed vnto him If Death seize thee whether naturall or violent it cannot separate whether wee sleepe or wake die or liue wee shall liue together with him that died for vs. VERS 11. Wherefore comfort your selues together and edifie one another euen as also wee doe THe words containe another Precept subordinately seruing to the practice of the duties of Sobrietie Watchfulnesse c. formerly inioyned In them obseruable are first the Duties secondly the Persons to whom they are inioyned thirdly the necessitie and ground of the Duties fourthly the mollification of the Precept The Duties are to comfort and edifie The word translated Comfort signifies indifferently to comfort to exhort to entreat That of Edifying is metaphoricall and signifies first to build vp thence it is translated to signifie any furthering or promoting of another or our selues in grace or gracious practice by Instruction Admonition Exhortation c. Obser The Dutie then is of all Gods people to further each other by all holy meanes in gracious courses To the People it is said q Heb. 3.13 Exhort one another dayly to the People commanded To r Heb. 10.24 prouoke each other to Loue and good Works to the People belongs that of Iude Å¿ Iude 20. Edifie one another in your holy Faith And long before t Leuit. 19.17 To rebuke their Neighbour and not suffer him to sinne Practice of Saints is ancient Before-time it was wont to be said in Israel u 1. Sam. 9.9 Come let vs goe vp to the Seer c. It is true that in the manner of performing something there is in all these peculiar to Ministers Thus conceiue this mutuall edification to differ from that wee call Ministeriall First the one is with Authoritie the other out of sociall Charitie Secondly to doe these things in the Congregation is so peculiar to the Ministerie that he is guiltie of x Heb. 5.4 vsurping the honour of AARON that intrudes vpon it yet in the Familie and priuate Conuersation the Duties belong to all Vse Two sorts of people are here reproued first of them that what in them lies destroy rather then build rather quench then further grace in others The Rulers in Christs time had made an Ordinance y Ioh. 9.22 That whosoeuer ioyned to Christ should be cast out of the Synagogue I make no question but Gods Decree was as peremptorie for the Ordainers to cast them out of his Kingdome Christ I am sure cries heauie Woe to such as z Luk. 11.52 neither entred themselues nor suffered those that would And but that I know all haue not Faith and that the World cannot receiue the Spirit of God a man might make question whether these were the dayes of the New Testament I meane for the behauiour of the multitude It was prophecied of those dayes a Zach. 8.21 Mic. 4.2 They should one prouoke another to pietie The Prophecie is fulfilled in those whose hearts God hath seasoned with Grace whoso hinders it giues euidence he hath no part nor portion in this businesse How full is euery Congregation of feoffing Ishmaels that labour by reproches and like persecutions to discourage those they see comming onward to Christ It is true of these times that the Prophet complained of in Israel Whoso walketh vprightly makes himselfe not a reproch onely but a prey And which is prodigious me thinkes in Parents to whom what should be so precious as the soules of their children rather then they shall share in the Inheritance of the Saints their temporall Inheritance shall be aliened from them Woe and a heauie Woe to such b Mat. 18.6 How much better were it that a Mill-stone were hanged about their necke and they cast into the Sea A second sort is of men sinning by carelesse neglect of these Duties thinking it well and enough for them that they hinder no mans progression in grace And surely such are the times generally that he seemes to deserue the repute of a good man that doth no euill though he doe no good Quest Forsooth c Gal. 6.5 Euery man shall beare his owne burthen and whereto serue our Ministers Answ God hath layd this charge vpon euery mans Conscience to admonish and exhort the Precept is not only to turne but to d Ezech. 18.30 cause others to turne and the sinnes of others which thou art bound to hinder by not hindering become thine The duties in publike concerne the Ministers But is it for nought that yee are called a Kingdome e Reuel 1.6 of Priests and haue all receiued f 1. Joh. 2.20 an Oyntment from the Father Bee all exhorted to more conscience of these duties First Our neere coniunction in the Body of Christ requires it There is in the naturall body amongst the members
vnto vs Whoso turneth his eare from hearing the Law r Pro. 28.9 euen his prayer shall be abominable Secondly let not that censure passed by our Sauiour vpon Contemners be forgotten equalling this sinne with the crying sinnes of Sodome and protesting that the damnation of Å¿ Matth. 10.15 Sodomites shall be more tolerable then that of desperate contemners Thirdly remember that sweet reason of Saint Iames exhorting to receiue the Word with meeknesse It is t Iam. 1.21 able he saith to saue your soules I adde more out of Paul it is u Rom. 10.14 necessarie to the sauing of your soules so necessarie that without it none are ordinarily saued VERS 21. Prooue all things hold fast that which is good THe former Precept inioyned diligence in hearing here are prescribed First discretion in iudging Secondly constancie in retayning what vpon triall shal be found currant Prooue all things The question here is whom this Prescript concernes Bellarm. de Laicis lib. 3. cap. 21. there be that limit it to Bishops and Pastors of the Church and such only as they shall for that purpose associate to themselues Wee may not thinke this Prescript extended to Laicks as if the Apostle would permit to euery Cobler triall and examination of his Pastors doctrine Truth is God hath not made the people Vmpires of our doctrine nor giuen them supreme arbitrement of our gifts or teaching their x Rom. 10.17 faith comes by hearing and what euer knowledge they haue they haue by the Ministerie It is their sawcie arrogancie that assume power determinatiue and take libertie in conuenticles of themselues to passe sentence definitiue of Truth or falsehood in their Pastors doctrine A course more Christian were in matters of doubt to craue cleerer euidence of the Minister at least to aduise with other more iudicious of that calling that still y 1. Cor. 14.32 the spirits of Prophets might be subiect to Prophets Howbeit they incroach too farre vpon the peoples libertie that denie them all power of examination which circumstances of this Text and other passages of Scripture cleerly affoord them For first to whom belong those other Prescripts of praying and praising God of attending to prophecie belong not these to the people how then may wee imagine this Prescript onely cut off from the rest and limited to Pastors of the Church Secondly speaks Iohn to Pastors only when he commands to z 1. Ioh 4.1 trie the Spirits whether they be of God Thirdly the Nobles of Beraea are a Act. 17.11 commended for this prudence Fourthly Paul prayeth for this grace amongst others to the people that they may be b Phil. â— 9 10. able to discerne the things that differ Vainely is the abilitie desired if there be no libertie permitted to vse it Thinke it therefore spoken to you also the people of God and thence learne Vnto diligence in hearing to adde prudence in discerning so Iohn also aduised not to beleeue euery spirit c 1. Ioh. 4.1 but to trie the spirits if they be of God wherefore to Iewes the Lord prescribed d Deut. 13.2 3.18.2 22. rules to iudge Prophets by and caused his Word to be written to be the Canon and measure of all that vnder pretence of truth is deliuered to the Church of God Necessitie of the duetie Scriptures presse by Reasons First shewing vs the common lot of the Church to be e 2. Pet. 2.1 1. Ioh. 4.1 pestered with false teachers By Ieremie the Lord complaynes him of false prophets f Jer. 23.16 that published the visions of their owne braine by Micah of some g Mic. 2.11 walking in the spirit but lying falsly PAVL of false apostles deceitfull workers transforming themselues into the Apostles of Christ Saint Iohn of Antichrists many pettie Antichrists euen then gone out into the world In after-times flowed into the Church a streame of Heretiques All Ages groned vnder the burthen of them till at length rose vp that grand Antichrist framing vs a faith made vp of nothing but fragments and scraps of ancient Heresies And haue not our owne eyes seene sprung vp peruerse men teaching peruerse things I would I might not say peruerting the faith of some through want of prudence here prescribed and skill to trie the Spirits Saint Paul giues reason of that prouident whether appointment or permission of God that the approued amongst vs may be knowne Saint Austin obserued another benefit hence ensuing August de Genesi cont Manich would God it had place amongst vs Vt cum insultant nobis interrogant nos ea quae nescimus vel sic excutiamus pigritiam diuinas Scripturas nosse cupiamus how-euer this prudence it should force vpon vs to consider our steps and not as the Foole in SALOMON to giue credence to euery thing published vnder the name of Truth Secondly Euen the most holy and most vpright in heart are but in part enlightned that though it may be supposed they would not wittingly misse-leade vs yet through remaynes of ignorance the mother of errour they may taint our iudgements and h 2. Cor. 11.3 corrupt our minds from the simplicitie of the Gospell Prophets and Apostles onely excepted there scarce euer was Teacher in the Church so venerable for learning or sanctitie but had his errours as naeues obserued in him Saint Augustine reckoned the most iudicious amongst the Ancients hath his errours obserued both in iudgement and practice his mistake it was that Christ pressing necessitie of eating his flesh and drinking his bloud intended the Sacramentall eating thence grew his errour of Infants admittance to the Sacrament of the Supper and how deuoutly prayed he for his Mother Monica deceased Cyprian a blessed Martyr yet held a nullitie of Heretiques baptisme maintayned stifly rebaptization Saint Hieromes learning who reades him but admires yet how contemptuously speakes hee of the Marriage bed how dotes he on the merit of Virginitie To say in a word Saint Augustine freely confesseth his errours and frailtie his second thoughts wiser vttered his retractations his conscience of weaknesse permitteth to his Reader libertie of iudgement It will euer be true i Rom. 3.4 Euery man is a Lyer Euer the priuiledge of Apostles and Prophets to be guided by an infallible and vnerring Spirit Let no mans learning or sanctitie so farre forestall vs as without tryall to admit whatsoeuer he speaks therefore because he speaks it Thirdly It is a rule in the Apostle Our Faith may not rest on men but on the Lords authoritie the prime obiect of Faith is Veritas prima and whoso hath no other ground to rest on in beleeuing saue the authoritie of men hath no faith but meerely humane We haue heard the duetie and necessitie of it the limits and cautions in performance are these First that principles must rather be maintayned then examined or disputed there are truthes cleere and euident by their owne light of which it were madnesse to