the Gospel It is of two sorts first generall whereby we beleeue the Doctrine of the Gospel in generall secondly particular whereby we beleeue it as true to vs. Of the first sort yee may conceiue the faith of the Eunuch being yet a Nouice q Act 8.37 I beleeue that Iesus Christ is the Sonne of God Of the second that of Paul Christ loued r Gal. 2.20 me and gaue himselfe for me Both these haue their vse in Christian Warfare one laying the ground of Comfort the other applying it to our selues Temptations yee shall see assaulting in both kinds the Deuill labouring to make vs Infidels in the generall that he may make vs incredulous in the particular Example In Cyprians dayes he stirred vp Nouatus to broach this Heresie That pardon of sinnes purchased by Christ belonged not to any denying Christ through feare of persecution though afterwards repenting a dangerous and discomfortable Ground the Mind giuing credence to that error and persisting therein the Conscience guiltie of that sinne apprehends nothing but horror and astonishment Not much vnlike are those we haue experience of at this day Thoughts of Atheisme and Blasphemie cannot stand with grace no not though abhorred mourned for striuen against A false conclusion giue way in that generall all comfort in thy particular failes thee Al. Omissions of knowne duties cannot stand with sanctification A false conclusion except it be mollified Of Asa it is said He remoued not the high places f 2. Chron. 15.7 yet was his heart vpright with the Lord all his dayes There be other infirmities besides that of ignorance out of which such omissions may proceed Thus in the generalitie wee see how Faith is oppugned withall how necessarie Faith and the right information thereof in the generall is for comfort Like thinke we of the particular for let generall grounds be neuer so firmely beleeued except with like firmenesse Faith can assume the Conscience is all-out as comfortlesse Euery temptation suppose to bee a secret Syllogisme Wherein sometimes we haue the Proposition corrupted after the Assumption assaulted that the Conclusion follow not to the comfort of Conscience In the question of Adoption Example whether we bee the sons of God thus reasons the mind for comfort of Conscience Whosoeuer are t Rom. 8.14 led by the Spirit of God are the Sons of God I am led by the Spirit of God Ergo I am the child of God Sometimes the Proposition is assaulted by Satan it must thus be vnderstood whosoeuer in euery particular action is led by the Spirit of God he onely is the child of God yeeld him but this to corrupt the principle thy conscience must assume the negatiue Sith u Iames 3.2 in many things wee sinne all and inferre the conclusion discomfortably Or suppose thou haue wisedome to vphold the Proposition as Paul hath directed that it is meant of those that in x Rom. 8.1 course of their life follow the Spirits guidance though in particulars the flesh preuaile then assaults he thee in the Assumption permits by no meanes to bee assured of our guidance by the Spirit of God So that we see how necessary against the euill Day it is to fortifie our selues with faith generall and particular By the way obserue how professedly the Church of Rome sets her selfe to hinder all solid comfort of the soule in temptation First Allowing vs no sound ground for generall saith the mâ—â—ters whereof wee must take on trust from them without daring to y Act. 17.11 search the Scriptures whether the thing be so out of which what faith can arise more then meerely humane Secondly accusing yea accursing the very endeuour of speciall faith as presumptuous allowing vs onely a coniecturall opinion and probable hope that it may be we are such and so qualified as they that shall bee heires of saluation What a paper brest-plate frame they vs of such faith to keepe out z Ephe. 6.16 the fierie Dartes of the Deuill Leaue them The second part of the Brest-plate is Loue of God and of our Neighbour The nature of this gracious affection is best knowne by sense Thus yet conceiue a description of it by effects first wel-wishing secondly adhering thirdly desire of vnion with the person loued The kinds of it they make two first Concupiscentiae whose maine scope in louing is the good of the louer secondly Amicitiae when wee loue whom wee loue for his owne sake without respect to our owne priuate Of this sort is that we owe to God and men It steads vs in the Spirituall Conflict first as an Euidence secondly by its Operation As an Euidence the very presence of it is a marke of our adoption and a 1. Ioh. 3.14 translation from death to life so that if euer the Conscience be fifted about the maine whether wee be in state of grace or not this gracious affection presents it selfe to the eye of Conscience to stay it from doubting Secondly by the Operation which ye may thus conceiue it causeth vs to cleaue close to what we loue and sets such a price thereon b Cant. 8.7 that nothing will cause vs to part with it Suppose the temptation be to forsake the Truth of Religion perhaps vpon such allurements as Domas was misse-led withall thus Loue teacheth to reason The truth of Gods Word I haue found to be Gods c Amos 1.16 power to my conuersion the same hath been d Psal 119.50 my comfort in trouble sweetnesse I haue found in it such as the Honey-combe cannot afford How shall I forsake this Truth c. The Helmet is Hope that is the firme expectation of the good things God hath promised and not yet exhibited the maine whereof is the end of our Faith the saluation of our Soules It is of two sorts first the hope of the Hypocrite which is as Iob sayth as the Spiders web with euery blast of temptation beaten downe inasmuch as it hath no sure foundation nor euidence to rest on secondly the hope of the Righteous that e Rom. 5.5 neuer makes ashamed The stead it doth vs in temptation is such that Paul calls it the f Heb. 6.19 Anchor of the Soulo Thus conceiue how There are certaine blessings which God hath promised Christ purchased yet we possesse not saue onely in title g Phil. 1.6 as To perfect the good worke begun to the Day of the Lord Iesus h 1. Cor. 1.8 To confirme vs blamelesse to the end To i Rom. 16.20 tread downe Satan vnder our feet c. The cases oft fall out that we feele nothing lesse then what is promised perhaps declining in stead of growing in grace weakening rather then establishing of faith c. the cunning Deuill working vpon aduantage of our sense labours thereby to ouerthrow our faith Here now is the vse of Hope expecting aboue reason and sense the blessings promised considering the faithfulnesse and power of the
that it is as possible for God to cease to be God as to alter his Decree of Election To which adde those other blessings appendent pardon of sinnes in iustification the continuall supply of his Spirit to sanctifie and renew vs. These and the like are blessings already exhibited affecting Paul with ioy no lesse then g Rom. 8.37 38 triumphant in the middest of tribulation Obser If any say The ioy we speake of ariseth from sense and assurance of our sharing in these blessings which sense may h Psal 51.12 be lost Answ If lost as I confesse it may be the fault is much what our owne Secondly where sense failes faith should make supply Beleeuing aboue yea against sense that i Psal 73.1 yet God is good to Israel to such as are of a cleane heart They are sound conclusions Whom the Lord once loues he euer loues and his k Rom. 11.29 gifts and calling are without repentance God sometimes withdrawes the sense of his fauour whether for chastisement or for triall or for preuention alwayes in loue to his children From Dauid for chastisement yet 〈◊〉 loue and fatherly care lest he should perish in his sinne through impenitencie from Iob for triall yet in loue of purpose to iustifie his sinceritie against the imputation of mercenarinesse charged on him by the Deuill From Paul for preuention that he should not be l 2. Cor. 12.7 puffed vp through abundance of Heauenly Reuelations But if in things exhibited perhaps our ioy may faile vs yet in things promised wee haue constant cause of reioycing The blessings promised not yet reached vnto vs Hope especially hath eye vnto and that fils the heart with ioy vnspeakeable and glorious amids neuer so seeming causes of sorrow Be it that the Lord hath with-drawne the sense of his fauour yet hope there is such as makes not ashamed that he will yet lift vp the Light of his countenance vpon vs. Be it that he permits vs in some particulars to fall yet hope there is that m Psal 37.24 he will put vnder his hand Suppose wee feele a rebellious nature resisting against the power of Gods Grace Hope we haue built on Gods promise that a day shall come when the whole body of sinne shall bee destroyed and in the interim that n Rom. 8.35 nothing shall separate In a word against all euils that may assaile vs three things there are that we may with ioy behold in the promise First protection Secondly restitution Thirdly deliuerance In defects of good things and the small measures thereof First preseruation Secondly growth Thirdly perfection of Grace and Glory Doth the Lord permit vs to temptation His o 2. Cor. 12.9 grace is sufficient to support vs. Doth he suffer vs to bee ouercome in temptation Yet promiseth he restitution by a new act of grace raysing vs And at length to set vs out of the reach of all temptations Enioy we any good grace of God though in neuer so weake measure First hee assures vs that little is p 2. Cor. 1.22 a pledge of more Secondly euen that little he will enable q Reue. 3.8 to get finall victory Thirdly and to perfect it to the day of the Lord Iesus and after this life to make vs pure as he is pure perfect as our heauenly Father is perfect So many causes of constant ioy are there to all Gods children Where are they then that charge on Gods Spirit such a depth of sorrow and sadnesse-working in the hearts of his children and for this draw backe from entring Religious courses because their ioy which as Epicures they make their Idoll they thinke all lost applying that prouerbiall scomme taken vp I thinke amongst the cups of Germanie to Gods Spirit Spiritus Caluinianus est spiritus melancholicus What doe they lesse then blaspheme while they thus speake What when Gods Spirit promiseth r 1. Pet. 1.8 ioy vnspeakeable and glorious when Christ tels vs of ſ Ioh. 16.22 ioy that shall neuer be taken away PAVL that as well ioy as holinesse is the t Gal. 5.22 fruit of the Spirit shall wee dare thus to speake And is it no ioy that Gods children feele in pardon of sinnes peace of Conscience hope of glory See them u Rom. 5.3 ioying in afflictions triumphing in death professing more x Psal 4.7 sweetnesse in experience of Gods fauour then Epicures find in all pleasures the world can afford them This I adde more A profane Epicures heart is neuer free from sorrow either in sense or expectation or in the cause Salomon said not for nothing y Prou. 14.13 In the middest of laughter the heart is heauie Suddenly they are surprised with the z Dan. 5.6 terrours of death and iudgement or if they feele not yet they feare or if any haue so put from him all sense and feare of euill so much the more cause of sorrow and lamentation hath he because God hath hardened his heart that he may destroy him I say as DAVID a Psal 34.8 Oh taste and see how gracious the Lord is make experiment but a while in holy Religious courses I am deceiued if thou change not thy mind and say as SALOMON Of all other laughter and ioy b Eccl 2.2 it is madnesse Sure it is the ioy of Gods Spirit is not knowne but by experience which made Paul say c Phil. 4.7 It passeth all vnderstanding none but he that feeles it knowes the comfort of it Something wicked men imagine thereof partly by that they see in Gods children partly by sense of the contrary in themselues which made BALAAM d Num. 23.10 wish to die the death of the Righteous But the thorow vnderstanding of it is not gotten but by experience I beseech you seriously thinke of it and let not Satan by this idle suggestion depriue you of saluation It is a true saying of that Ancient Religio is lata though not dissoluta And as true that by changing our courses we lose not our ioyes but exchange them Transitory fading earthly ioyes for e 1. Pet. 1.8 ioy vnspeakeable glorious and that fadeth not away Or if this mooue not thinke of him that said A time will come when they must f Luk. 6.25 waile and weepe that feared not before the Lord and what Iob hath The g Iob 20.5 reioycing of the Hypocrite is but short they spend their dayes in wealth and iollitie and h Iob 21.13 in a moment goe downe to Hell What weeping and wailing shall there be amongst Epicures at the last day when they shall see ABRAHAM ISAAC IACOB and all the Prophets and righteous men i Luk. 13.28 admitted into Gods Kingdome and themselues shut out of doores Secondly As it serues to animate Gods children to continue their holy courses attended with ineffable ioy so withall to checke their needlesse framing of griefe and perplexitie to themselues after a
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
Iustice and Charitie and is as carefull to giue d Mat. 22.21 vnto God the things that are Gods as vnto CaeSAR and Neighbour what belongs vnto them Thirdly Ciuilitie stayeth for most part in Negatiues in abstinence from euill thinkes it Charitie enough not to impaire the wealth of the Neighbour though his estate be not supported by any worke of Liberalitie and Mercie In Religion sufficient it seemes to professe dislike of Poperie though they bee vtterly ignorant in Rudiments of Orthodoxe Faith grounds of pure worship of God True holinesse teacheth not onely to eschew euill but e 1. Pet. 3.11 to doe good And though it know Abstinence from euill a necessary branch of Christianitie yet hath learned withall that the life of true Vertue stands in action Fourthly Ciuilitie reacheth not beyond the outward man the Pharises principle is knowne f Mat. 5. Adultery in the fact is onely forbidden that in the thought and affection free Sanctification goes ouer the whole of the whole man the g 1. Thess 5.23 whole Spirit and Soule and Body is thorowout sanctified And these are some differences twixt Sanctitie and Ciuilitie See if from the other Cousin restrayning Grace wee may be able to discerne it First Restrayning Grace if it bee onely restrayning hath in it painefulnesse inward discontentment at the bridle God puts into their mouthes GODS Word is Bands his Law h Psal 2.3 as Cords as stomakefull Horses are kept in with the bridle yet some at the Bit that restraines them So The heart truly sanctified is desirous to be restrayned yea if it were possible to haue inclinations to euill vtterly abolished This they count their misery not that flesh is bridled but that it hath so much libertie i Rom. 7.23 to rebell against the Law of the minde Secondly Men restrayned only not sanctified desire to extend their libertie as farre as possibly may bee with any colour or shew of lawfulnesse the thing once yeelded lawfull they seeme niceties not to be stood vpon to enquire after expediencie or with what limits and bounds they are lawfull in action Those Scriptures and Preachers please best that seeme most to promise and permit Libertie A man truely sanctified chooseth rather k 1. Cor. 6.12 to subsist within his bounds then in any degree to exceede limits of lawfull Libertie And is of his minde that said It is better to liue where nothing then where all things are lawfull Thirdly No small difference ariseth out of the Grounds of their abstayning from euill which in the restrayned are feare or sense of Gods wrath of Magistrates Sword Infamie and the like Sometimes some one Master-lust which they desire to feed are loth to crosse for whose sake they curbe their other inordinate affections that they breake not out into outrage as Augustine saith the ancient Romans were restrayned from Intemperance Iniustice Couetousnesse by that infinite Lust they had after glory and large Dominions Aug. de Ciuit. Dei lib. 5. cap. 12. Caeteras cupiditates huius vnius ingenti cupiditate presserunt The sanctified man eschewes euill because it is euill and displeasing vnto God whose loue hee hath had so plentifull experience of he feares the Lord and his l Hos 3.5 goodnesse trembles at his offence because m Psal 130.4 of his mercy The loue of Christ as it after a sort constraynes to duetie so restraynes from euill Fourthly the restrayned when meanes of restraint are once remoued grow licentious none more as longing to quench their long thirst after euill when n Iud. 17.6.18 19. there was no King in Israel and the people left to doe euery man what seemed good in his owne eyes then fall these bridled hypocrites to vnbridled lusts Sodomie Idolatrie what not The sanctified are a law vnto themselues as some expound the place The Law is not giuen o 1. Tim. 1.9 to the righteous he needs it not as a bridle by the terrours of it though as a Directer by the Doctrine These are some helps to discerne truth of sanctification from the counterfaits of it in Ciuilians and men restrayned There is annexed hereto a second effect of their Ministerie and power thereof their full assurance their much full assurance Whereof of the diuine Truth of the Gospell taught them by Paul and his Associates They make it of two sorts first generall secondly particular of whether the Text must be vnderstood is a question I thinke of both Where the question is whether this vndoubtfull and full assurance of the Truth of the Gospell be peculiar to Gods chosen Thus I thinke wee may resolue by distinguishing the degrees of the minds assent in this kind thus they are the first is called commonly Suspicion more fitly coniecture a lighter inclination and propension of the mind to the Gospell as possibly or probably true the second Opinion â—herein the mind is strongly swayed to thinke it true but not without some feare of the contrarie Thirdly the third they call Faith a firme and vndoubtfull perswasion of the Truth of the Gospell which also hath its latitude not only in the point of adherence but in this of assent Here we reade of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much fulnesse of assurance in other places of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little faith Thus I thinke Though the minds of Castawayes and vnsanctified men may be possessed with settled opinion of the Gospels Truth and so conuinced thereof that they are not able reasonably to contradict it yet that p Col. 2.2 riches of assurance of the vnderstanding to the acknowledgement of the mysterie of Christ is peculiar to Gods chosen I may erre but these reasons sway me first It is wrought by q Phil. 1.9 experience and sense of the truth thereof Secondly imparted by the Spirit of God r 1. Ioh. 5.6 It is the Spirit which testifieth that the Spirit is Truth Thirdly the fruit of it me thinks euidenceth it to wit firme adherence and cleauing to the goodnesse apprehended in that Truth such as that no violence of persecutions is able to remoue As touching that other which they call particular it is so peculiar to Gods chosen that no Reprobate partakes in it to riches and much fulnesse of assurance few euen of Gods children ascend To further vs to that generall full assurance these are helps affoorded to Gods children first the solid Å¿ Rom. 15.13 comfort and consolation this Gospell affoords the conscience pressed with sense of Gods wrath due for sinne Secondly that rauishing of the affections to loue of this Truth so strange and supernaturall that whereas there is scarce any antipathie in nature greater then that betwixt t Rom. 8.7 mans heart in nature and the Word of God now a man is so affected with it that the dearest bloud is parted withall rather then the least jot of the Truth of the Gospell Thirdly that change so admirable it works in the whole
is spred abroad that is the fame of their faith so gloriously manifesting it selfe by the fruits in their life That though the gift of Faith be not immediately seene yet makes it selfe euident by the fruits of it Else Iames had neuer said e Iam. 2.18 Shew me thy Faith by thy works Suppose then these First f Act. 15.9 Conuersion Secondly g Rom. 10.10 Confession Thirdly h Gal. 5.6 Compassion c. Conceiue it thus vnderstood First of Faith confirmed Secondly out of temptation Thirdly in some fruit or other Of Ioseph yet a Nouice we find fayling in the point of confession but haue reasons to thinke his heart was in gracious measure purified his life reformed while temptation was vpon him of feare to be i Ioh. 12.42 cast out of the Synagogue much weaknesse hee bewrayes Temptation once ouerblowne and Faith confirmed hee shewes k Ioh. 19.39 more courage for Christ then the chiefe of his Apostles How then may we presume they haue Faith in whom appeare fruits of nothing but grossest Infidelitie Timorousnesse shall I say to professe his Name whom they boast to beleeue in that might be imputed to the weakenesse and infirmitie of Faith but crueltie towards Gods children yea to the children of their owne bowels so insatiable addicted to intemperate Bowzing Luxurious wantonnesse all Vncleannesse that amongst Infidell Pagans is to be seene more care l 1. Tim. 5.8 to prouide for Families more conscience to depart from euill Faith PAVL tells vs m Gal. 5.6 works by loue The Councell at Ierusalem n Act. 15.9 purifieth the heart Behold in these Boasters such a faith as neither feares God nor reuerenceth Man nor goes so farre as ciuilitie or light of Nature to purge the outward life from grosse and notorious sinnes Shew vs thy Faith by thy works or neuer make vaunt of Faith in thy heart that by no outward euidence thou canst approue to the Church of God So that we need not to speake any thing It seemes then Pauls course was where he came to commend the faith and sanctitie of the people amongst whom his Ministerie had beene effectuall Teaching vs that there is place in our Ministery for commendation as well as for reproofe or exhortation PAVLS Epistles abound with Prayses of the Churches to whom hee writes and amplifications of their commendation by all circumstances See 2. Cor. 8.2 3 4 5. The great Shepheard of the sheepe the Arch Doctor of the Church omits not the o Apoc. 2. 3. due prayse of the Churches whom he sharplyest reprooues First It is an allurement tempered to the inclination of Nature led with nothing more kindly then with cōmendation how did Paul wind himselfe into the heart of Agrippa by this meanes and drew him p Act. 26 27 28 almost to bee a Christian See also Philip. 4.8 Secondly It drawes on others q 2. Cor. 9.2 to emulation of like practice through holy ambitiō of like praise in Gods Church Thirdly There is somthing herein that redounds to the glory and prayse of God Commend Faith in Charitie Obedience what commendest thou but Gods Workes in his Children In this kind ye may obserue men faulting both wayes First by flattery and vndue prayse where is nothing prayse-worthy as also by forbearing reproofe of palpablest sinnes Hieronym aduers Pelagian lib. 1. Pelagians by Hieromes report directing a Minister his carriage to the people propound him this rule Seruus Dei nihil amarum de suo debet ore proferre sed semper quod dulce suaue est A practice saith Hierome fitter for Heretikes then for the Lords Prophets by such suauiloquentia and r Rom. 16.18 faire speeches Heretikes are went to deceiue the hearts of the simple There is a time saith Paul instructing Titus to ſ Tit. 1.13 reprooue sharply and so t 1. Tim. 5.20 that others also may feare Secondly There is another fault on the other hand in like sort to be auoyded it is too much querulousnesse for want of nothing many times but what in this life cannot be attayned exact perfection In so much that euery little blemish in the people ouer-cloudes their many vertuous parts that no notice is taken of them to commend them The great God of Heauen that God of pure eyes more readily takes notice of the least good thing to commend and reward it then of smaller sinnes to reprooue and punish them The u 1. Reg. 14.13 little goodnesse found in ABIIAH amongst all the sonnes of Ieroboam the Lord passeth not without mention and recompense VERS 9.10 For they themselues shew of vs what manner of entring in we had vnto you and how yee turned to God from Idols to serue the liuing and true God And to wait for his Sonne from heauen whom he raysed from the dead euen Iesus which deliuered vs from the wrath to come THE words haue this summe they specifie the euidences which the Churches followed in giuing to Thessalonians commendation of faith they were two speciall fruits and effects of faith First conuersion Secondly expectation and patient wayting for Christ to come from Heauen Their connexion is plaine with the last clause of the Verse foregoing we need say nothing in your prayse for they preuent our commendation Their entrance into this Church vnderstand their first preaching of the Gospell and the successe thereof Obser The points of notice are these First Conuersion is an inseparable attendant and fruit of sauing faith No fruit of Faith sayth a new-fangled Teacher but an antecedent and preparatiue thereto Repentance goes before Faith What meane you by Repentance what by Faith what prioritie or precedence vnderstand you in Nature or Time The mans loue to play with ambiguities laughes at the rule Qui bene distinguit bene docet Thus conceiue First all Repentance presupposeth some Faith Secondly some Repentance goes before some Faith Thirdly sauing Faith is in Nature before sauing Repentance Of the first Euen legall contrition which is this mans Repentance though absurdly he define it a sight of our misery presupposeth some faith who mournes or is cast down with the terrors of the Almightie that beleeues not the sentence true pronounced in the Law and applyed to him The people of Niniue beleeued God x Ion. 3.5 then humbled themselues in sacke-cloth and ashes Of the second This Repentance goes before faith iustifying that is before perswasion of Gods loue in the pardon of our personall sinnes Yea hath place in many that perish in euerlasting despayre as wee haue instance in Cain and y Mat. 27.3 Iudas c. But if you speake of sauing Repentance Repentance as Paul cals it z 2. Cor. 7.10 to saluation neuer to be repented of you must then vnderstand that the gifts of Faith and Repentance are simul tempore neyther afore or after other the acts and exercise of the gifts may you distinguish a prioritie of Nature which belongs to Faith
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
of his people Thus if wee could carefully obserue the specialtie wee haue in Gods fauour how should our hearts be enlarged to thankefulnesse and fidelitie in his Seruice Lastly let vs on this occasion enquire how the meditation of Gods fauours workes on vs. And so much the rather Because First Herein depends no small difference twixt Gods Childe and an Hypocrite and Secondly the motiues to obedience are the things that specially forme and determine our obedience to acceptation or otherwise The workes of obedience in any calling may bee performed by an Hypocrite From the workes therefore no man can firmely conclude the sinceritie of his heart from the motiues hee may and from none other more firmely then this that the experience and meditation of Gods loue excites vs. Thou mayst name the Hypocrite whose workes for their out-side haue beene as glorious as those of Gods Saints An Hypocrite that from this ground hath done a good dutie thou shalt not find amongst the tenne thousands of Dissemblers It is said of Iehu n 2. King 10.16 30 31. he did what God commanded in destroying BAAL his Priests ACHABS posteritie his motiues were partly vaine-glory partly desire to settle the Kingdome vpon his owne Posteritie Wherefore though hee had seene Gods hand on Ieroboam for his Idolatry yet vpon the same politike ground hee continues the sinne The fauour it selfe followeth Hee was approoued of God so farre as to be entrusted with the Gospell obserue it as a compendium of the honour and office of a Minister God trusts him with the Gospell the greatest treasure of the Church An honour often celebrated by the Apostle Gal. 1.17 Tit. 1.3 1. Tim. 6.20 2. Tim. 1.14 1. Cor. 9. The parts of this trust are First safe custodie care to preserue it from adulterating by Heretikes c. 1. Tim. 6.20 2. Tim. 1.14 Gal. 2. Secondly faithfull dispensation Tit. 1.3 1. Cor. 9. It is a prettie inference Sasbout hath hence interpreting that serua depositum enioyned to Timothie 1. Tim. 6.20 Discimus ex hoc loco c. wee learne from this place that in Pauls time the mysteries of Religion were not deposed with the vulgus but with the Bishops of the Church plebi id tantum sciendum est quod ad mores formandos ad vitam pertinet yet the Apostle Iudes charge to the whole Church is to o Iude 3. striue earnestly for maintenance of the Faith And Peter will haue euery man able to p 1. Pet. 3.15 make Apologie for his hope But I answere In respect of publike dispensation and specially of care to keepe it pure from deprauation it is Ministers priuilege to be entrusted with the Gospell in respect of knowing beleeuing maintayning euen with dearest bloud It is cōmitted to all and euery of the Church of God the dispensation is ours that is our honour the beliefe and defence of the Gospell belongs to all euen the meanest amongst the vulgus First thus better may Ministers vse the meditation as a helpe to digest the indignities they suffer from carnall men and that base esteeme their persons and calling are subiect vnto Euen our lot it is that was the Apostles to be counted the q 1. Cor. 4.13 skumme and off-skowring of the world the very calling we haue oft cast as disgrace into our faces and reproch they think they haue done vs sufficient when they vpbraid vs with the Priesthood though from or by that Priesthood they haue their Christendome honour of their birth yea saluation of their soules and were without it but as Pagans Bastards no better then vessels of wrath by it they are initiated into Christ by it is their marriage consecrated and that bed made vndefiled by it if they haue any grace that accompanies saluation by it they receiue it without it ordinarily no spirituall gift that seales them to the day of Redemption Our wisedome it shall be to thinke as basely of men thus abasing vs and to know our selues esteeming our selues not according to the opinion of men but according to that estimate the Lord holds of vs two of the preciousest Iewels in the eyes of the Lord hee hath trusted vs withall First the Gospell of his Sonne Secondly the soules of his people what infamie should not that thought digest Secondly our care must be to discharge the trust God hath reposed in vs First manfully opposing whosoeuer shall attempt to adulterate this Gospell Secondly as carefully dispensing this treasure these mysteries committed to vs as to the Lords r 1. Cor. 4.1 Stewards His second motiue followes the consideration of that propertie of Iehouah to trie the hearts The sense is diuersly conceiued metonymically some thinke the meane put for the end tryall of hearts for knowledge of them resulting from tryall That sense standing affoords vs this point of notice the meditation of Gods omniscience his power to discerne the heart is no small helpe and inducement to sinceritie Therefore when the Lord prescribes to Abraham to be vpright hee addes direction to this meane ſ Gen. 17.1 Walke before me and Dauid in that last charge to Salomon to serue God with a perfect heart prescribeth this meane or motiue t 1. Chron. 28.9 The Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts See also Psal 139. ad ver 18. As the chiefe Fountayne of hypocrisie is either ignorance or not consideration of this diuine propertie so a principall motiue to sinceritie is the perswasion and serious thought of it As many of vs as call vpon the Name of the LORD and desire to depart from this iniquitie of hypocrisie this let vs meditate To the eyes of that God with whom wee haue to deale all things are naked and vncouered the secretest thoughts and intentions of the heart not excepted Reason accorded by experience will easily conuince vs of it his word in mouthes of men of our owne mould how diues it into the bosomes of the hearers u 1. Cor. 14.24 25. displaying the secretest thoughts and inclinations of the heart in such sort that as the King of Syria so the people thinke we haue our carry-tales and almost Familiars to acquaint vs with their private factions and speeches which though in their actions they might haue some occasion to thinke yet how of their thoughts whereof God onely and their hearts are witnesse say thus rather God is in vs of a truth or the Inspirer of this word is truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the word that comes from him hath such power to search out and manifest secrets Secondly a creature of God wee haue all in our bosomes the facultie of conscience witnessing our secretest thoughts intendments purposes if his x 1. Joh. 3.10 creature haue this power much more the Maker of it Compare Psal 94.8 9 10 11. What remaynes for vs but to meditate seriously and often this propertie of our GOD This if any thing banisheth hypocrisie This
aduanced in Gods fauour the heauier vengeance lights on them in case of their vnthankfulnesse and disobedience Capernaum lift vp to heauen t Matt. 11.23 is brought downe to the lowest Hell iustly for their rebellion and abuse of Gods high fauour this makes the state of an Apostata more fearefull then of a simple Alien because his taste was more of Gods grace and fauour How great are the prerogatiues of GODS fauours vouchsafed to this Kingdome libertie of the Gospell peace in the profession and practice of Pietie such as Aduersaries haue long enuyed vs other Churches of God neuer yet so fully enioyed Let vs not be high-minded but feare Euery disobedience is in vs more haynous Gods vengeance will bee more extreme if perhaps wee proue vnthankfull and rebellious Vse Let euery man obserue his specialties in Gods fauours vse their meditation to excite to more obedience Is thy knowledge more see thy obedience be more also else shall u Luk. 12.47 thy stripes be more Is thy wealth greater see thy x 1. Tim. 6.18 works of mercy be more abundant Haue we more power and plentie of preaching see that wee more abound in knowledge practice euery grace of God more tolerable else shall be the state of Sodom and Gomorrhe at the day of Iudgement then ours VERS 17.18 But wee Brethren being taken from you for a short time in presence not in heart endeuoured the more abundantly to see your face with great desire Wherefore we would haue come vnto you euen I PAVL once and againe but Satan hindred vs. THe coherence seemes this the Apostle had occasionally mentioned their afflictions and professed his loue because he saw they might haply question his loue as pretended only sith he so soone left them was so long wanting to their comfort hee makes Apologie professing First his departure was enforced his absence grieuous no other then when a Father is bereft of his children Secondly in body not in Spirit Thirdly striuen against Fourthly but hindred by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word intimates a separation such as Death makes twixt Father and Child that looke what griefe a Father sustaynes when hee is bereft of his children or poore fatherlesse Orphanes depriued of Parents such and no lesse grieuous was that occasioned by his separation and absence Obser So grieuous to a Pastor sincerely affected to Gods people is euen enforced absence from the Flocke the kindest Father takes not more tenderly the want of his dearest children Reading the storie of Pauls departure from y Act. 20.18 ad 36. Ephesus me thinks I see the behauiour of a dying Father in his last farewell to his children so pithy and passionate are the Exhortations and Counsels euery word enough to make the hardest heart to melt Vers 37. in the hearing and such relenting wrought they in the people No maruell First the dangers wherein they are Secondly and z Act. 20.28 29 30. price of their soules considered Vse First they are of mercenarie disposition that are not thus affected Secondly and they haue cause to feare the vengeance threatned to men mercilesse to fatherlesse that enforce such separation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle is by some conceiued to intimate the separation and absence to be but for a short time supposing him so to speake according to his hope and opinion by others to signifie the suddennesse of his enforced separation whereto agrees the storie Act. 17. ad vers 11. Obser That sense standing occasions vs to note how Satan specially insidiatur initijs nascentis Ecclesiae and is most turbulent in the first planting of Churches At Ephesus when a 1. Cor. 16.9 the doore is opening Aduersaries are multiplied Hence in Primitiue Church grew those bloudie persecutions that plentie of Heresies wherewith the world was pestered At first rising of Luther what vprores was the whole Christian world filled withall and still as the Gospell spred it selfe newly from Kingdome to Kingdome so grew tumults more frequent and outragious Particulars of Gods children may obserue temptations most frequent and vehement in their first retyring from the world and turning to their God then conscience becomes a Lyon persecutions arise all the power and policie of Hell combine to detayne or worke a rescue The reason is euident It is the Deuils obseruation from much experience it is easier to hinder a Church from planting to hinder the rising then to destroy it once settled vpon the foundation Paul for this is fearefull to admit b 1. Tim. 3.6 Nouices to the place of Pastors knowing that as their fals are most dangerous because they are Ministers so most easie because Nouilions Vse 1 To me it is strange how to men conuersant in Scriptures and Church Storie it should seeme strange to see preuayling Ministeries accompanyed with popular tumults There is no building without noyse of hammers nor child-bearing without grones and outcryes Our Sauiour then whom the Sunne neuer saw man more peaceable harmelesse and inoffensiue scaped not the clamours and oppositions of gracelesse men in his Ministerie Paul whose courses tended all to peace so as no mans more parting with many rights for peace sake tempering himselfe in things indifferent to euery mans infirmitie yet meets with tumultuous contradictions Vse 2 Secondly I say as SYRACH My sonne c Ecclus 2.1 2. when thou entrest Gods seruice stand fast in righteousnesse and feare and prepare thy soule for temptation The beginnings are most violently assaulted Arme therefore against Satans incursions First especially against that of Pride the vsuall ouerthrow of Nouices which made Bernard aduise in our beginnings specially to labour for Humilitie though graces be then small yet as small is experience of infirmitie in temptation Secondly Remissenesse and temper though vsually beginnings are most feruent yet as no violent thing is of long continuance so sodainly is that feruour and heate of deuotion slaked Bernard And then as BERNARD Contrahitur animus subtrahitur gratia protrahitur longitudo vitae deferuescit nouitius feruor ingrauescit tepor fastidio sus blanditur voluptas fallit securitas reuocat consuetudo Thirdly diuerting the streame of affection from substance to circumstance from the mayne foundations of Faith to the nice impertinences of humane ceremonies by which wile of Satan how many haue beene transported into faction carryed to an vnbrotherly separation from the Church of God! In person not in heart In Christian amitie our persons may be sundred affections can neuer be diuided Brotherly fellowship may increase loue separation quencheth it not What maruell First presence is not necessarie to procure it nor therefore to perserue it It comes to passe said Austine by this meanes that wee loue those whom wee neuer saw that whereas all other loue growes specially from societie and familiaritie Loue Christian is procured by bare consideration and report of Graces wee heare of others neuer so farre distant from vs. Besides in this friendship
that they ioyne in the office of iustifying because they meet in the hearts of Gods children Knowledge is so coniunct with Faith in the mind that with many it goes for a part of Faith yet was it euer heard that knowledge speculatiue should iustifie vs in Gods sight we conclude then that iustifying Faith or to vse the Schoole terme Faith true in genere Moris is neuer seuered from loue of God and his Saints Vse Vse it to trie the truth of Faith which we seeme to haue receiued We liue in times wherin if the profession of men be true Christs question which implyes a prediction may seeme friuolous and his Prophesie vntrue Suppose yee that e Luke 18.8 when the Sonne of man comes he shall find faith on earth Sure if it bee true that our people generally vaunt of themselues neuer were times fuller of faith then these last dayes of which Christ prophesied a scarcetie and as I may say a famine of faith There is no man so prophane so ignorant so rancorously malicious against GODS Children but professeth faith as firme as Abrahams as effectuall almost as that of Martyrs Bring wee it to this Touch-stone Thou sayst thou beleeuest Christ dyed for thy sinnes Thou doest well so doth many an Hypocrite professe when his conscience tels him his faith is but fancie But wilt thou know O thou vaine man that faith without loue is dead faith workes by loue f Luke 7.47 and who so hath many sinnes forgiuen loues much the forgiuer and all that hee knowes beloued of him How wilt thou perswade vs thou hast perswasion of Gods loue to thee when thy heart tels thee there are none more odious to thee then those that are dearest vnto God In that league entred twixt God and his Church thus stands the case there is a communitie of Amitie and a communitie of Enmitie g Psal 139.21 Gods foes are their foes Gods friends h Psal 16.2 3. their friends Now blessed be God that keepes his hooke in the nostrils of his foes and in a Christian Gouernment restraynes by feare there were else no liuing for Gods Children on earth in this Generation so full of faith or rather so vtterly faithlesse More especiall Characters euidencing truth of Charitie First That which they loue in Saints is their Saintship though there be no other Load-stone of loue nor bond in Nature nor personall merits or the Image of God shining in them drawes affection Disciples are loued i Mat. 10 42. eo nomine because Disciples And to loue of this qualitie I dare say no faithlesse man can come Secondly To this let bee added that their loue is vniuersall and as I may say impartiall In it are comprehended k Col. 1.4 all Saints Any in whom they see the Image of God shining so farre as they can discerne they embrace in their loue And this wee may conceiue as a marke discerning whether we loue them as Saints or in other respects If grace be that wee loue in them where euer it shewes it selfe whether in noble or base poore or rich c. our affections are thither drawne There is in many a l Iam. 2.1 partiall and proud loue as Iames notes it whether it be sound or not iudge yee Rich and Honourable and men of Fashion though perhaps inferiour in grace yet haue the preferment in our Loue our Societie Conference Countenance c. The meaner sort whom God perhaps hath made more m Iam. 2.5 rich in faith more honoured with plentie of his grace euen for their meane estate are as meanly if at all regarded When may wee looke for Dauids spirit in such men A King to make himselfe n Psal 119.63 companion of all such as feare God and keepe his Precepts And that yee haue good remembrance of vs c. As to their faith was ioyned loue so in their loue is obserued a specialtie towards the Apostle They loued all Saints but had especiall remembrance of Paul him aboue many they desired to see Obser The points are two First Though none of Gods Children may bee excluded from our loue Secondly Yet there are that may haue specialtie and preeminence in our affections as Paul had with Thessalonians Christ loued all his owne yet is Iohn singled out with that speciall Encomium The o Ioh. 13.23 Disciple whom he loued Diuines anciently obserued a necessary order in louing The tye of affections in this kinde is foure-fold First Nature Secondly Societie Thirdly Personall Merits Fourthly Common Vtilitie First The common bond of Christian affections is Grace Hereto may be added that of Nature and Bloud that iustly makes it stronger It may bee questionable whether a man may preferre a Gracelesse Childe before a Gracious friend Of this I thinke is no question but that a man may loue a Gracious Child or Father or Brother more then a Gracious Stranger Secondly To this succeedes Societie and Co-habitation suppose in the same Nation Neighbour-hood Family 1. Tim. 15.8 Thirdly To these adde Personall Merits In which respect DAVIDS soule p 1. Sam. 18.1 claue so close to the soule of IONATHAN a man to whō for care he was so much indebted Fourthly Common Vtilitie So must publike Persons Magistrates Ministers haue preferment in our affections aboue priuate Christians As AQVILA and PRISCILLA layd downe q Rom. 16.4 their own neckes for PAVLS safetie they thought of him as Dauids Seruants of their King His soule r 2. Sam. 18.3 was worth a thousand of theirs The losse of one Paul to the Church of GOD is more then of thousands of common Christians Fiftly To these may be added the greater measures of Sanctification The LORD seemes notwithout cause to prescribe vs this order of louing perhaps to worke in vs a holy kinde of emulation and striuing to excell in gracious gifts and practices Certainly there is easily obserued in the holiest a desire perhaps from Gods owne inspirement to be deare and entyre to the Saints of God and a kind of ambition to be of more then ordinary esteeme amongst Gods Children It should seeme to this end that wee might all labour to excell in Grace that some might haue preferment in the affection of Gods people Vse It should moderate and restrayne the complaints of Gods Children of meaner ranke not much vnlike what we read amongst Greekes ſ Acts 6.1 Murmuring that their Widdowes were neglected in the daily Ministration Now God forbid the meanest amongst Saints should bee despised of the greatest There are some Offices of loue rathest to bee extended to the weaklings in faith Nam mater quem aegrotantem nouit filium August magis fouet saepiùs amplectitur Yet may wee not censure Gods Children as if they brake dutie because some are in affection preferred before others First The measures of Grace or common Vtilitie may make such difference necessarie Secondly And perhaps some cause of lesse esteeme stickes in
after Gods Image Secondly blesse God that hath not giuen thee ouer to like sinnes Thirdly pray to be preserued from contagion of euill Fourthly detest euill the more because practised by such men As Gentiles At least thus much we are here taught That Heathenish practices are vnseemely for Christians the people of God Therefore are those cautions so frequent to Israel Gods people u Deut. 12.30 Not to doe to the Lord their God so as Heathens to their gods x Iere. 10.2 3. Not to learne the way of the Heathen to be afraid of the signes of heauen to Christians not to bee distrustfully y Mat. 6.31 32 carefull for things of this life because it is Heathenish in a word z Ephe. 4.17 not to walke as Gentiles walke in vanitie of their mindes c. Is there nothing wherin Christians may hold semblance with Heathēs Excellent things are written of Heathens Temperance Iustice Honour of Parents Conscience of othes c. May not these be exercised by Christians because in practice against Heathens No question yes and the rather because in vse of Gentiles Therefore may bee obserued in Scripture arguments both wayes good practices of Heathens brought to shame Christians as their sinnes to increase detestation Their actions conceiue to admit this distinction First some were materially good Secondly some materially euill Thirdly some euill by circumstance Of the first saith the Apostle a Rom. 4.2 14. Gentiles doe by nature the things of the Law b Act. 28.2 Barbarians were kind to Strangers destressed They made conscience of othes as there are plentifull instances in storie Though simple fornication they thought was no sinne yet of Incest in some degree Paul beares them witnesse they were so farre from practice that c 1. Cor. 5.1 they would not name it Of these let vs thinke Their practice should bee our prouocation to good duties It should shame a Christian that in any thing commendable an Heathen should goe before him A second sort of actions in them were euill by circumstance They mourned for their dead that is not vnlawfull but their mourning was without moderation that was euill in them Here our rule is The faultie circumstances must be auoyded the things themselues may be practised To mourne for the dead no pietie forbids d Gen. 23.2 Abraham mourned for Sarah Isaac for Abraham e Ioh. 11.35 Christ for Lazarus But to mourne immoderately as men without hope is Heathenish in no sort beseeming Christians Whether to this head may be referred other their actions is questionable * Example Sundry things are noted in their practise wherewith the Lord vpbraides his people that Heathens exceeded f Iere. 2.11 No nation hath forsaken their gods Israel hath forsaken me g Mal. 3.8 No nation hath spoiled their gods Israelites robbed their IEHOVAH of tythes offerings of these thus thinke There is a kind of oblique imitation prescribed not much vnlike what our Sauiour inioynes touching the vniust Steward whose wisedome he commends to vs to imitate not in the particular The rule is this the same things may be done but applied to other obeicts Gentiles held constant to their ancient Idols Shall Christians doe so to Idols No. But let it shame Christians not to cleaue as close to the liuing God as Gentiles did to dumbe Idols Gentiles made conscience of sacriledge would not withdraw maintenance consecrated to seruice of Idols Are Christians bound to contribute to Idolatrie God forbid But it is the shame of Christians to rob God of his portion when Heathens made conscience of sacriledge Lastly there were of their actions toto genere malae and as they are styled abominations Of these the rule holds vniuersall Gods people in them may hold no correspondence their euils must be so much the more detested because in vse amongst Heathens See Deut. 18.9 These abominations caused the Lord to abhorre the Heathen and for these things so lothsome the land spued out her Inhabitants These distinctions I thought not impertinent to propound as limitations to the Apostles ground the rather for that I see sundry men ouercarried in their zeale against Gentilisme Idolatrie so far as to thinke they may doe nothing in the worship of God which is in practice of Idolaters which ground vniuersally holden true see how many absurdities follow The Priests of Baal offered sacrifice to Baal might not Elias therefore offer sacrifice to the God of Israel The Idolatrous Israelites prayed to their Idols may not Gods people therefore pray to their God They worship their Idols in Temples may not we in Temples do seruice to our God This rule held of such indifferents Their actions Idolatrous as they are Idolatrous we may not doe Idem may doe in infinite particulars though not ita Heathenish practices quâ heathenish are vnbeseeming Christians Vse The more damnable is their cōtinuance amongst Christians after so many publishings of the Lords prohibitions Starre-gazing such like obseruations of the signs of heauen God charged his people to beware of how frequent are they amongst Christians Insomuch that to Stars is ascribed disposing of all their attempts actions accidents If any accursed death betide their children if any vngracious courses taken by them they were borne they say in an ill houre vnder an ill Planet almost all their misaduentures imputed to Starres and Planets ruling as they thinke in the Natiuitie What Starres ruled I wonder in the birth of Esau and Iacob both borne almost in the same instant of time yet how different in their manners courses of life euents Truth is Parents vsually are the euill Planets either neglecting their holy education or baning their youth with vngracious examples A charge God gaue none should obserue flying of birds or any such like superstitious contingencies How frequent are such superstitious notices amongst our people A Hare may not crosse them but it bodes ill fortune nor the salt fall towards them but some mis-hap is conceited neere them What should I speake of Charmes and Sorceries and such like deuillish superstition For these did Canaan vomit out her inhabitants we heare but feare not nor tremble to doe alike presumptuously I would wee were onely like heathens and did not farre exceede them in sundry abominations Truely may bee sayd of many that the Lord speakes of Israel wee haue h Ezech. 16.51 iustified the heathen and they may seeme righteous in comparison of vs. What Paul speakes in one case may bee applied to many such fornication amongst Christians as was not named amongst heathen such drunkennesse I am sure as heathens detested such periurie as they held abominable such oppression and fraud as some of the Nations seuerely punished Vsurie which they matched with robberie with murther Christians not onely practise but defend Whence it is come to passe that the i Rom. 2.24 Name of God is blaspehemed amongst heathens and Idolaters Remember we are Christians not Gentiles
of God Though words bee gratuitous yet Gods Word is sacred and precious We may r Mat. 7.6 not cast holy things to Dogs nor Pearles before Swine And saith Seneca Proceedings of Art must be vpon certainties A good Archer doth not aeliquando ferire but aliquando deerrare Quest What then Must wee silently suffer Gods Name to be blasphemed Answ There is a reall reproofe to be giuen to such by separating from their societie The last quaere is of the sinnes that may deserue admonition They are not only enormities but euen inordinatenesse Bee it but idlenesse and neglect of our vocations Shall I need to adde Reasons First We are not ignorant how euen moates in the Church are made beames amongst Aliens the least slips of men professing Gods feare draw blasphemy vpon his Name Leuitie in speech vanitie in our attire c. seeme more to Aliens then blasphemies in their own mouthes or enormities in their liues Secondly little things haue often great and dangerous consequences Å¿ 1. Cor. 5.6 A little leauen sowreth the whole lumpe a little error tolerated makes way to greater And euery little sin if it be neglected draweth with it weight vnto greater It is the error of most to limit admonitions to grosse grieuous sinnes Wee thinke of others as of our selues through partiality it is well they be free froÌ„ crying sins Wheras the Lord beares in none the breach of the least iota or tittle of his Law nor tolerates disobedience no not erga minima towards the least of his commandements And of the first duty thus farre the second followeth Comfort the feeble-minded Wherin as in the former are first the persons secondly the dutie we owe them The persons he calles the feeble-minded Schoole Moralists treating of it thus set out the Nature of feeble-mindednesse It is they say a deiected state of the mind refusing to enterprise or vndertake things necessary and inioyned vpon conceit that they exceed ability It is opposed to presumption another extreme whereby men ouer-confident of their strength attempt things exceeding the proportion of their abilities Such they conceiue the sinne of t Exod. 4.10.13 Moses u Iere. 1.6 Ieremie to haue beene detracting the Lords calling as exceeding the proportion of their strength Like is the sinne of many excellently gifted for Magistracie and Ministery if others may iudge yet withdrawing from the calling as ouer-weighty and beyond their strength a sin so much harder to be cured becomes it comes so neere to the nature of modesty vnder colour of that vertue deludes the minds of many so long till Church be almost destitute of Ministers and Common-wealth of able Magistrates It ariseth they say commonly from one of these causes First secret pride whereby men thinke themselues better able to iudge of themselues then others yea then all men are Euen in this seeming modesty there is coloured pride x Prou. 26.16 The sluggard saith SALOMON thinkes himselfe wiser then ten men that can render a reason A second cause vsual is as they cal it torpor pigritiae Men are loth to take notice of their abilities and vndertake such functions because they loue ease and would gladly free themselues froÌ„ incumbrance of publik imployments The last is feare of faynting vnder the burthen which was that it seemes which swayed with Moses But as the Lord speakes to MOSES Who is it that made the tongue is it not the Lord that called him to the function And can we thinke the Lord whose hand leads vs to such imployments will be wanting to vs in protection and support What he said to Ioshuah think spoken to all in like case y Iosh 1.5 I will not faile thee neither forsake thee z 2. Cor. 2.16 Who is sufficient for these things saith the Apostle he meanes of himselfe Yet a 2. Cor. 3.6 God hath made vs able Ministers of the New Testament Competently though not coÌ„pletely sufficient A degree of it in this kind is to be seene in many arising froÌ„ causlesse despaire So ouerwhelmed we haue seen some with despaire of pardon that they refuse to pray for pardon or to enter a course of repentance Like mind is in many towards their inueterate sins Such strength they thinke they haue gotten through long custome that it seems too late to striue against theÌ„ in that coÌ„ceit they b Ephe. 4.19 giue themselues ouer to work wickednes euen with greedines Now if this be the opinion of our ability in nature we must all subscribe to the truth of it But doe we consider the power of Gods Grace while we thus speake Grace can work wonders euery day works strangely aboue nature It rescued Paul from persecution Manasseh in old age froÌ„ Idolatry Gods hand is not shortned This of pusillanimity according to the vsual acception amongst Diuines That which Paul there speaks of seems somthing different feeble-minded in his sense are men deiected with sense and feare of afflictions as we haue instance in c Iob 6.9 IOB d 1. King 19.4 ELIAS in many amongst our selues depressed and cast downe and almost driuen backe from holy profession and practice through feare of the Crosse The duetie we owe them is Comfort e Iob. 6.14 Man that is in misery should bee comforted of his Neighbour the censure is heauy on them that neglect it Such haue forsaken the feare of the Almightie See notes ad Cap. 4. vers vlt. As it should make all Gods children carefull to performe it First themselues being yet f Heb. 13.3 in the body Secondly hauing receiued g 2. Cor. 1.4 Comforts from God to this end so it iustly reprooues the barbarous and sauage inhumanity of them that as Dauid speakes adde affliction to him whom God hath wounded A generation rife in all places dallying with the heauiest affliction of Gods children an accusing terrifying conscience The beastliest amongst brute creatures euen Swine seeme to be affected with the out-cries of their kind men onely more brutish then they triumph in the miseries each of other are not moued with their out-cries as bitter as that in the Prophet h Isai 38. â—4 O Lord it hath oppressed me Lord coÌ„fort me See how bitterly i Psal 109.16 Dauid in a spirit of Prophesie curseth such men And let theÌ„ tremble at it whose practice it is The last particular remaines Support the weake First of the persons Secondly theÌ„ of the duty The persons are the weake Weaknes is of two sorts first in iudgement secondly in practice Weake in iudgement are such as either for lacke of information or capacity or illumination are not yet conuinced of some truthes conuenient or necessary for them to vnderstand Such were many in dayes of the Apostle whom therefore he calls k Rom. 15.1 weake in faith that could not yet be perswaded of the abrogation of Moses Law still thinking their conscience bound to obserue difference of
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