the persons thus seemingly neglected The Image of GOD the onely Load-stone of gracious affections perhaps in them hath more naeues and blemishes They make not so streight steps to their feet perhaps are after a fort t 2. Pet. 2.13 spots and blots in our Assemblies and too foule blemishes of their holy Profession I say not for particular infirmities they should bee excluded from our loue u 1. Pet. 4.8 Loue couers a multitude of sinnes Yet may not such bee offended if in such case they see not like manifestation of entyrest loue Austine August de doct Christ that thinkes our loue should bee equall to all in respect of the affection yet allowes a difference to be made in the effects thereof Wherefore it shall behooue them to wipe away those spots wherewith they blemish the amiable beautie of Gods Image that drawes affections of his Children And for vs all let it bee our care to labour for as much eminence in Grace as wee desire to haue in Gods Childrens loue The second thing here obseruable is how to Paul The man by whose Ministery they were conuerted the specialtie of their affection was carryed Where worthy our notice is the affection of a people that hath tasted the power and comfort of the Ministery Obser How deare to such those Ministers are by whom they haue receiued Comfort Conuersion Confirmation a Rom. 10.15 Their feete are beautifull The peoples dearest things their b Gal. 4.15 right eyes their c Rom. 16.4 liues are not thought too deare for them Examples LYDIA and the Iayler Vse So that they carry with them blacke markes of vnregenerate men and such as neuer tasted the power and comfort of our Ministery to whom our persons and Ministerie is so odious and except God giue them repentance for this besides all their other sinnes of reprobation Marke such men and tell mee if you finde them not the most prophane and ignorant in the Congregation And doe you wonder if to such men our persons be odious If Christ himselfe were on earth to preach vnto them I doubt not but hee should taste like measures as we yea as himselfe did at the hands of the Iewes Obser As we to see you So should there be recursus gratiarum an intercourse and exchange of kindnesse betwixt Minister and people Saint Paul cals for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That seeing d 2. Cor. 6.12 13 his heart was enlarged they should not bee straightned in their bowels Vse In this case I wish the complaint were not too iust on both parts Ministers of the people paynes they thinke they take neuer enough though they spend their strength Recompence other then words or kinde lookes they receiue from few I say as Paul If e 1. Cor. 9.11 you reape their spirituall things is it much to impart your carnals The people againe plaint as much of their Ministers they will haue their due but care not to doe their dutie There should be recursus gratiarum They are vnthankfull people that receiuing benefit of our Ministery returne no recompence of their loue and kindnesse And they are vnconscionable Ministers that take the hyre of Labourers and liue as Loyterers VERS 7. Therefore Brethren wee were comforted ouer you in all our affliction and distresse c. THE effects of this good tydings in the Apostle follow to bee treated the first is comfort and a kinde of sweetning the newes of their faith brought to his afflictions Obser Of all comforts the people can affoord to their Ministers there is none like this their holy courses continued See how Paul amplifies it It comforted him in all his afflictions put a new kind of life into him filled him with ioy vnspeakeable Like affection hee expresseth when exhorthing to vnitie he presseth it by this issue f Philip. 2.2 his ioy should bee fufilled q. d. still hee should thinke something lacking to his ioy whiles discords and such like fruits of the flesh bare sway in the people and as if nothing could bee added to his ioy if they walked as became the Gospell so speakes he With like minde Saint Iohn professeth Hee had no g 3. Iohn 4. greater ioy then to heare of his Children how they walked in the Truth As to a Father discreet and kindly affected no comfort is greater then the gracious demeanour of his Children I say then as PAVL h Philip. 2.2 Fulfill our ioy make our liues comfortable sweeten the bitternesse of our afflictions with your constancie in holy courses I dare say it is neyther your ciuill courtesie nor protection nor liberalitie nor any thing that can yeeld vs halfe the solace that the sight of your holy behauiour Wonder you at it First Gods Glory which wee hold more precious then our liues is hereby aduanced Secondly The assurance of our Calling our Crowne hangs after a sort hereon Thirdly The profit will bee yours whiles by this meanes wee are i Heb. 13.17 encouraged with more cheerefulnesse to doe our dutie As it euen k Ier. 20.8 9. kils our spirits to labour without fruit If these things mooue not oh yet let the comfort of your owne soules sway you Our ioy is something by your obedience yours will bee more l Psal 34.8 Taste and see how gracious the Lord is Once try the sweetnesse m Gal. 6.16 and peace that is felt in holy Courses Now heare how great cause haue we to complaine of a barbarous affection in our people Therefore running to the excesse of Ryot because they know it is Gall and Worme-wood to our soules Alas Brethren what haue wee deserued so ill at your hands that you should thus delight in our discomfort that spend our strength to saue your soules This account make how euer the griefe is ours for the present the horrour at last will be yours yee shall find it true that Abner speakes in his monition to IOAB n 2. Sam. 2.26 Surely it will be bitternesse in the latter end VERS 8. For now we liue if yee stand fast in the Lord. THE second effect life we liue if ye stand fast And not otherwise Life hath diuers degrees Hee liues that hath but breath or heat left in him more hee that hath vse of sense and motion Vita is vitalis when it is led with cheerfulnesse and ioy of heart Paul was aliue when he said o Rom. 7.9 he dyed but his life was as death discomfortable and bitter to him Enuie p Iob 5.2 stayes the silly one He liues in that death but is as dead because hee enioyeth not himselfe That the sense is this our life is liuely through the comfort wee feele in your perseuerance Some helpe we haue here for fuller vnderstanding of the sixt precept Wee vsually scant the sense of GODS Commandements whence it is that we so much fayle in humbling our selues for our transgressions and rest contented with meere ciuilitie crying out of
though the truth is the exercise of both is so coniunct that it is hard for the Christian in whome they are to distinguish which hath the precedencie in time that it may haue place here that our Sauiour hath the a Luk. 17.20 Kingdome of God commeth not with obseruation but as the Corne b Mar. 4.26 27 growes vp man knowes not how First And weigh but these reasons Godly sorrow for sin c 2. Cor. 7.17 the cause of Repentance presupposeth Faith perswasion of Gods loue and readinesse at least to pardon our sinnes For can a man â—â—eue for the offence of God as it his offence without perswasion of Gods loue to him in Christ some of d Heb. 12.17 ESAV his teares may drop from his eyes that apprehends God onely as a terrible Iudge Ingenuous sorrow and hearts griefe is peculiar to them whom God hath bestowed his Spirit e Psal 51.12 of ingenuitie and Adoption to seale them to the Day of Redemption Secondly And see whether all the f 2 Cor. 7.11 fruits of Repentance reckoned vp by the Apostle presuppose not Faith and perswasion of Gods loue Thirdly Why am I long to wash an Aethiopian whether is our vnion with CHRIST or our Renouation first in Nature Haue wee His Spirit to renew vs before we are made members of his body or is this vnion wrought without Faith For shame gull not Gods people with those Crudities of your addle braine teach them the practice of Faith and Repentance busie not their heads with these Niceties that breed g 1. Tim. 1.4 endlesse questions rather then edifying in the faith My conclusion I resume Conuersion is an inseparable attendant and fruit of sauing Faith Conuersion vnderstand the turning of the whole man from all sinne to all Righteousnesse The whole man Paul distinguisheth into these three members the h 1. Thess 5.23 Spirit Soule and Body in all and euery of these is this Change wrought to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it brings man from hatred of GOD to loue of God from contempt of God to feare of God from ignorance of God to knowledge of him So from loue of sinne to hatred of sinne from hatred of Righteousnesse to loue of Righteousnesse from delighting in sinne to grieuing for sinne from practice of iniquitie to practice of Pietie c. Not only from sinne to Righteousnesse but from counterfeit righteousnesse to vnfained Righteousnesse There is malum opus and malum operis Euill workes and i Isai 1.16 euill in good workes The Conuert puts away not only his euill workes but the euill that is in his workes the grosse faultinesse that before Conuersion claue to his best workes Thus conceiue it brings a man from meere sinnes to contrary k Dan. 4.27 vertuous practice from an euill manner of doing good duties to a forme more holy Suppose First from Seruilitie to Ingenuitie Secondly from Formalitie to Sinceritie Thirdly from Ciuilitie to true inward Sanctitie First In meere Naturalists is obserued a seruile kinde of abstayning from euill only for feare of wrath a mercenary kind of performing good duties only for hope of reward The same men conuerted are swayed by loue of God to depart from euill fearing to sinne not only for wrath but in respect l Hos 3.5 of Gods goodnesse Inclined to well doing not only for reward but for Conscience of dutie glory m Mat. 6.16 of the Commander and n 2. Cor. 5.14 thankefulnesse to his mercy Secondly In fleshly Hypocrites is easily obserued a forme of godlines none more formally frequeÌ„t in Prayers and Sacrifices nor seemingly stricter obseruers of o Isai 1.14.15 New-moones and Sabbaths Conuersion so alters these Formallists that they now more study to bee then to seeme religious Thirdly Politicall righteousnesse was in some Heathens is in some Christians vnrenewed wrought partly by naturall Conscience partly by ciuill Education Sobrietie and Iustice they are obseruers of in a sort for prayse of men that scoffe at Pietie and studie of true Puritie in GODS Children The heart once turned to God feelingly accounts Ciuilitie dung p Phil. 3.7 8 10. and drosse and longs after experience of the vertue of Christs death to mortifie the sinnes were formally restrayned only the power of his Resurrection to quicken their hearts to newnesse of life Whether this Conuersion presupposeth not Faith etiam inimici sint Iudices Vse Our wisdome it shall bee by this fruit of faith to try the Truth of it and in this tryall let eye bee had especially to these two things First to the Captaine or Darling sinne neuer thinke thy selfe a Conuert indeed till the corruption that most swayed in thee before calling grow specially lothsome and detestable vnto thee Secondly next to thy grounds of departing from euill thy manner of performing holy duties By that said in the explanation thou mayst direct thy selfe whether thy feare of God be seruile or ingenuous thy seruice mercenary or son-like thy Pietie formall or sincere c. And of their act in generall thus farre they turned the Text further intimates First the termes of their turning from what to what they turned from Idols to God Secondly the end or consequent of their turning to serue God where is subioyned a description of GOD by two attributes in opposition to Idols the liuing and true God Of the first It is required what an Idoll is Answ The most generall and compendious description of an Idoll strictly taken is this An Idoll is a false god The Antithesis in the Text applaudes the description God to whom they turned is the true God Idols from which they turned are thereby intimated to bee false gods So Paul elsewhere in stead of Idols puts their Periphrafis they are such as by q Gal. 4.8 Nature are not Gods Idols are of two sorts First Creatures whether imaginary or reall inuested in Gods properties actions or worship Secondly the true God falsly conceiued Of the first Thus vnderstand whatsoeuer it is besides the true God whereto men ascribe Diuine properties actions or worship that is to them an Idoll or false god there be that to Christs humane Nature attribute power to be euery where present to fill Heauen and Earth his humane Nature is by this meanes made an Idoll because being a Creature it is clad with that Diuine Propertie Immensitie Scotus to Angels giues this power without outward euidence or reuelation to know the secrets of mens hearts Angels are by this meanes made Idols because being but creatures they haue assigned them a Diuine propertie to see in r Mat. 6.4 secret to discerne Å¿ Ier. 17.10 thoughts and to try the reynes Like thinke when Diuine worship inward or outward is giuen to any thing besides Iehouah What euer that is it is made an Idoll Images adored with Diuine Worship Saints inuocated by this meanes are made Idols because Gods Worship is giuen them And these yee may call
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
l 2. Tim. 3 25 26. his time giue them repentance if at any time we should not thinke our patience fruitlesse Secondly their bondage hard vnder Satan that easily leaues not his hold Thirdly their miserie by meanes of that bondage should make vs meekely compassionate To Titus like duetie is enioyned vpon other reasons First m Tit. 3.2 3 4 remembrance of our owne forlorne estate Secondly of the power and grace of God in our rescue Such meeknesse beseemes vs all towards the people of God that no waywardnesse except hopelesly obstinate should preuaile to make vs surcease paines in vsing meanes to gaine vnto Christ That hastie hot spurre-humour of many Ministers and people so soone wearie of weldoing because they see not present successe of their endeuours sorts not with Christian meeknesse or compassion It hath I confesse great examples but none without checke Thus let vs thinke First many a wholesome admonition holy Sermon sweet motion of Gods Spirit neglected wee in dayes of our vanitie had the Lord beene as carelesse of vs as we are of our Brethren we had still continued in that damnable estate of disobedience Secondly the purchase is excellent if at any time God giue oportunitie to gaine it such as we should thinke cheape rated at any paynes we can take to procure it n Iam. 5.20 Thou shalt saue a soule and couer a multitude of sinnes Thirdly perhaps the cause of so little good doing by the meanes sticks in our selues through First lacke of prudence to obserue circumstances or secondly neglect of prayer to God for his blessing vpon our endeuours The second branch of gentlenesse is Placiditie a pleasing kind of carriage fitted to yeeld all good contentment to our Brethren so far as may stand with good conscience So Paul professeth to haue become a o 1. Cor. 9.20 22. Iew to Iewes weake to the weake all things to all men in things indifferent that by all meanes he might winne some so runnes his iniunction to all Gods people not to p Rom. 15.2 please themselues but euery man another in things that are good to edifying The ancient Caueat must here be remembred that this rule leads ad Aras onely permits not to gratifie another with violation of our owne conscience In things lawfull become all to all to winne some but take heede how thou inferre the good fellowes Conclusion therefore to become mate for euery pot-companion to runne with the intemperate to the same excesse of ryot so doe good to others that thou destroy not thy owne soule by clogging it with the guilt of sinne q Ephes 5.11 haue no fellowship with the vnfruitfull works of darknesse saith this Apostle that in things lawfull commends to vs by Precept and practice care to gratifie and yeeld contentment to our brethren Vse 1 They are therefore too quarrelsome censures of rigorous people that taxe as breach of duetie in a Minister all sociable ioyning with their people in matter of honest and lawfull recreation and would exact all after the rule of some more austere in that behalfe It is not vainly noted by our Sauiour r Matt. 11.18 19. IOHN BAPTIST came neither eating nor drinking the Sonne of man came eating and drinking the one by austeritie the other by more familiaritie laboured to gayne to Gods Kingdome he is ouer-rigorous that interdicts to any sociable conuersing either with Nouices or Aliens as in things indifferent or tempering his demeanour in things of that nature so as vpon reasonable obseruance he shall finde to bee fittest for their gayning vnto Christ Vse 2 Secondly no lesse blame-worthy is that neglect of brethren in vse of Christian libertie in things indifferent thinking he benefit lost if either loyaltie or charitie must limit the vse of it Thus did not Paul As a Nurse vnderstand not a Nurse mercenarie but a nursing mother whose affections are most tender therefore it is added her owne Children Obser With what tendernesse of affection a Minister should bee deuoted to his people is the note If any more tender then another that affection should a Minister expresse In similitudes thus haue we our Predecessors professing their loue ſ 1. Cor. 4.15 As Fathers t Gal. 4.19 As Mothers here as nursing Mothers Timothie his great commendation was that hee would euen u Philip. 2.20 naturally care for the welfare of Gods people To naturalize this tendernesse of louing affection these meditations are forcible First of their miserable state in nature Secondly dangerous station in grace When our Sauiour saw the people as sheepe without a shepheard x Matt. 9.36 he had compassion the word signifies the yearning of the bowels such as is in the most tender pitie and compassion Thirdly of the deare price they were purchased withall y Act. 20.28 the bloud of God Fourthly the comfort accrewing to vs by their happinesse though the people by vs haue their saluation yet we by them our Crowne z Dan. 12.3 encrease of our glorie But that which wil most affect is experience of sorrowes remembrance of our owne miserie in nature Compassion is best learnt by experience wherefore our high Priest a Heb. 4.15 that hee might be mercifull tastes of our infirmities and temptations And the Lord seemes to haue said enough to procure from Israelites pitie of strangers for that themselues had beene Pilgrimes b Exod. 23.9 and knew the heart of strangers So being affectionately desirous of you c. for farther amplification of his loue towards them he mentions the effects and fruits of his loue which he felt in himselfe especially his liberall disposition and kind-heartednesse as we may call it so great that hee professeth hee could haue found in his heart to impart vnto them with greatest contentment the dearest things not the Gospell onely but his owne Life Obser So liberall is loue if not prodigall of the dearest things to those that are deare vnto it c 1. Cor. 13.4 Loue is bountifull this franke disposition see in Loue. First of God to Man Secondly of Man to God Thirdly of Man to Man In loue d Rom. 8.32 God spares not his owne Sonne but giues him to die for our sinnes that Sonne of GOD in like loue communicates himselfe his Life his Soule his Spirit his Prerogatiues his Kingdome In some answerablenesse of affection the Saints e Heb. 10.34 suffer spoyle of their goods with ioy f Reuel 12.11 loue not their liues vnto death no g Exod. 32.12 32. not their saluation in cōparison of Gods glorie For their Brethrens sake h Act. 4.32 34 35. sell their possessions and expose them to common vse yea lay downe their liues for the Brethren If this be the propertie of loue where is that vertue to be found amongst men with the Lord himselfe we are desirous to indent mincing the matter with niggardly limits when he calls any thing from vs for support of his
glorie so farre as may stand with reputation saith the ambitious so farre as with peace and good will of Neighbours our popular men-pleasers are for the cause of their God Had the Lord Christ been so straitned in his bowels to vs-ward what had become of our poore soules hee had glorie and honour the same with his Father yet for our sakes emptied himselfe and became of no reputation humbled himselfe to death euen the death of the Crosse and stand we with him on termes of reputation I cannot wonder at our Nabal-like churlishnesse those thoughts and deeds of Belial towards our Brethren when with our God and Sauiour that i 1. Tim. 6.17 giues vs all things so liberally to enioy we deale thus niggardly he hath nothing of the soundnesse of loue towards God or Men that is thus illiberall and pinching in his affection Not the Gospell onely but our soules by an vsuall Metonymie our liues whether by paynes in preaching or by persecution the latter is resolued on by Interpreters May we not inferre it from Pauls practice as a duetie in a Minister to lay downe his life for the peoples sake the cause of truth requiring it I dare say Paul had no thought of his supererogating in this measure of Charitie but vnderstand this for the actuall performance is amongst the dueties that are dueties in casu not necessarily to be acted till the Lord call for life in way of Martyrdome yet euer must it be resolued on praeparatione animi And in case the cause of Truth and good of the Church call for it wee k 1. Ioh. 3.16 ought to lay downe our liues for the Brethren so much First Christs loue in dying for vs requires at our hands Secondly together with the good of the Church by first confirming weaklings secondly incouraging the timorous thirdly occasioning Aliens to enquire into the Doctrine whose sweetnesse is such whose diuine Authour so certainly knowne by the Teachers that life is not deare to procure it support and propagation First this measure of liberall resolution in loue towards Vse 1 God and his people let vs labour for First by this if by any meanes l Philip. 1.21 death becomes aduantage Euery child of God is a gayner by death most they that make a vertue of necessitie whom God honours with the Crowne of Martyrdome Secondly and if from any measure of loue to the Brethren we may conclude our m 1. Ioh. 3.14 translating from death to life most from this when life is not holden deare to purchase glorie to God good to his Church Secondly withall we must take notice of Gods tender Vse 2 respect to our weaknesse in these dayes of Peace and Libertie vouchsafed vs dispensing with vs for this hardship in Christianitie contented to trie vs with reproches only or such like flea-bitings of persecution wherein yet it were well if we bewrayed not too much delicacie Me thinks comparing our selues in these times with the Saints of God that haue gone before vs I cannot but as admire Gods power so maruellous in their weaknesse so wonder at our tendernesse readie to shrinke from holy practice and profession for reproches and a little losse of commoditie and ease Had wee liued in dayes of our Fathers when fire and fagot seemed an easie compendium of tortures what had become of vs Thus thinke God is mercifull to vs in thus tempering afflictions to our strength Withall by these light troubles takes tryall of our resolution and would perhaps prepare vs to greater tribulation The manner of Pauls inclination to these offices of loue remaynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would in that terme expresse that pleasance and contentment he found in the harshest dueties of loue towards this people And it must be obserued as a circumstance adding much grace to euery good performance when it is done with pleasance contentment and heartie good liking To preach the Gospell as of necessitie is scarce thanke-worthy to n 1. Cor. 9.17 doe it willingly hath approbation reward with God The Apostles speech seemes strange ye haue begunne not only to doe o 2. Cor. 8.10 but to will Is it more to will then to doe Not so but it is more to doe willingly then of necessitie because something we thinke must be done Hence find wee the will sometimes accepted without the worke neuer the worke where this will is wanting in works of Mercie if there be p 2. Cor. 8.12 a readie mind a man is accepted though his gift be small yea in case of inabilitie though none at all In new obedience if the will be present defects flowing from infirmitie are winked at Martyrdome it selfe is not Martyrdome except it issue from loue and be commended by this complacentia Euidences of it take these First gladsomnesse and ioyfull entertayning occasions of weldoing Secondly such men are q Tit. 3.8 prouident forecasting to do good works Thirdly their griefe is not to doe but to faile in doing duetie the r 1. Ioh. 5.3 Commandement is not grieuous or burthensome but defects in obedience Meanes to procure and increase it first consideration of the glorious reward secondly the present peace and comfort conscience feeles in weldoing VERS 9. For ye remember Brethren our labour and trauaile for labouring night and day because we would not be chargeable vnto any of you we preached vnto you the Gospell of God THE Apostle in these words makes probable his protestation of so heartie wel-wishing to this people Reason enough they had to thinke him thus kindly affected towards them for that on such termes of hard trauell and handy labour hee forbare exacting maintenance due for preaching in fauour of them The words abound with occasions of question wherewith men of corrupt mindes lacking better imployment haue pestered them That is first whether Paul in this practice did supererogate So Papists affirme for herein he did more then was commanded Supererogatory workes in their Language are good workes done ouer and aboue enioyned dutie From other good workes they thus differ First Where there is a Commandement there lyes a bond vpon the Conscience to doe so and no otherwise In these of Supererogation the Conscience is not bound they are left to our discretion to doe or omit Secondly Matters of Precept if they bee done haue reward if omitted punishment In workes of counsell the omission hath no punishment the performance hath greater reward Obiect Such they conceit was this fact of Paul had hee preached for his hyre hee had done nothing against dutie therefore preaching on free cost he did supererogate Answ There are duties ordinary that bind simply to all times and occasions There are duties extraordinary or in casu vpon speciall occasion Example to preach the Gospell is a dutie ordinarie euer binding a Minister Woe to him if he preach not to preach freely is not alwayes a dutie yet in case eyther necessitie of the Church enforce it or
the doctrine of the Churches to haue proceeded from God thus answers Hee that sees the world beleeue and himselfe beleeues not is himselfe a strange wonderment so hee that sees Gods Church suffer such tortures for the Word of God and yet questions the diuine Authour thereof is a maruellous or rather a monstrous Atheist It is a question ordinarie amongst Schoolemen whether the iustification or conuersion of a sinner be a worke miraculous they say no though they acknowledge therein something aboue nature yea against particular nature Quid maius potest esse prodigium quà m sub momento breuissimo ex rapacissimis Publicanis Apostolos fieri ex persecutoribus truculentis praedicatores Euangelij patientissimos reddi ita vt eam quam persequebantur fidem etiam effusione sui sanguinis propagarent saith Cassian Vse And if there were nothing else this mee thinks should settle the veriest Atheist in perswasion that the doctrine of Scriptures came out from God To Gods children let it be a settling of their Faith that it neuer wauer about this principle Obiect Lest any say The Argument is not demonstratiue in as much as Priscillianists Donatists other Heretiques haue resisted vnto sheading of Bloud to maintaine their Heresie and Superstition Answ We confesse there are amongst Heretiques men strongly deluded and euen ambitious of suffering Yet betwixt the Deuils and Gods Martyrs these differences are obseruable First in the manners and conuersation of one and other to the eye of Naturalists euident Priscillianists were knowne to be men of vicious life and in matters of Oath and Religious Hypocrisie professedly impious To Christs Martyrs their persecutors haue beene forced to giue testimonie of their honestie Pilate could say of our Sauior c Luk. 23.4 I find no euill in this man Lysias in Paul findes d Act. 23.29 nothing worthie of Death or Bonds Pliny to Traian giues testimonie of Christians in offensiue life except in matter of their Superstition as he calls it they were vnrebukeable A second difference ariseth from measure of their passions and patience where Storie and Experience giues eminence to Christians Sawes and Spits and Gridyrons were tryals peculiar to Christians neuer was Christian seueritie so sauage against Heretiques as was Heathenish or Hereticall Crueltie against Gods Children vnder which notwithstanding their patience was perfect to the astonishment of Beholders who can sample amongst Heretiques that of Lawrence on the Gridyron daring as it were the Tyrants malice Assum est inquit Ambros Offic. lib. 1. cap. 41. versa manduca Ita animi virtute vincebat ignis naturam saith S. Ambrose The power of the Word of God we haue thus seene in generall as it is obserued by the Apostle and inferred to be so mightie in this people so let vs view it It wrought effectually in this people for they imitated the Churches in suffering Obser That man may say indeed the word is mightie and effectuall in him with whom it preuailes so farre as to make him a willing sufferer for the Truths sake Something it is when it works Faith and Obedience in dayes of ease yet in some reuolts it hath thus farre preuayled To whom it is giuen not only to beleeue e Philp. 1.29 but contentedly to suffer for the Name of Christ theirs is the priuiledge The hardest point of obedience is to obey in suffering f Mat. 20.22 Can you drinke of my Cup said our Sauiour to his ambitious Disciples that is the tryall Reasons First Naturally wee loue ease and there is nothing more hard to flesh and bloud then passions and patience Wherefore herein haue beene noted the foulest fals of greatest Saints Secondly Besides in that case a man must sometimes transcend sense and whatsoeuer this World affords to sustayne him beleeuing one contrary in another as that hee raignes as a King whiles hee suffers as an abiect Miscreant Vse This make we our Touch-stone to try truth of Conuersion by power of the Word of God Many are the effects it hath in the hearts of Cast-awayes it humbles comforts reformes them in a measure Thus farre it preuayles with few or none of them to make resolute to suffer for the Truth Faith and Repentance are the rifest things in Profession then patience in affliction or resolution to suffer no vertue more rare Vsually wee desire to indent with the Lord and so far as may stand with commodity reputation loue of Neighbours so farre only are we for the Gospell Remember who said g Luke 9.23 He that takes not vp his crosse to follow Christ is not worthy of him whoso doth it not daily in the preparation of his minde is no meet Disciple for him The amplification of their sufferings is by comparison of likes they suffered as others the points wherin they resembled are First the passions same things Secondly qualitie of persecutors from like men their owne Countrimen This latter brought to amplifie their patience there being no vnkindnesse that goeth so neere as what proceeds from men linked to vs in bonds of Nature Amitie or otherwise Obser Considering the persons Authours of their vexation me thinkes I see the vnlimited violence of a Persecutors malice against Gods Children for truths sake It knowes no bonds of Nature or Amitie breakes furiously thorow all to wreake it selfe vpon the Truth Neyther Country nor Friendship nor Kinred nor any thing that a Persecutour respects in his malice Here a mans chiefe enemies are they of his owne house h Luke 21.16 Father against Sonne Sonne against Father Parents and Brethren betray and persecute to death How neere was the Tye betwixt Saul and Dauid by Kindnesse and Affinitie that is no restraint to Sauls malice neerer that betwixt Cain and Abel yet inhibits not from cruell Murther In all experience no Hatred so deadly as what ariseth for cause of Religion whether the cause be this that the Lord thus punisheth the contempt of Religion in Persecutors giuing them vp to bee voyd of naturall affections or what else I know not once this I know the greatest amongst spirituall Plagues are reserued for Persecutors and it is i Rom. 1.31 no small wrath to haue Nature so farre depraued Vse 1 First Let it serue for caution to all guiltie of Persecution to all to take heed how they harbour malicious minds against the Gospell lest they prooue Monsters in Nature Were it not a wonder and astonishment to see a Mother become the Murtherer of her own son c Certainly that malice that growes vpon point of Religion is vnlimited and knowes no stay till it make men Monsters in Nature Vse 2 Secondly Let no man thinke strange concerning this try all as if some new thing were come vpon him It is bitter I confesse to see naturall Loue turned into vnnaturall Enmitie But remember who said When k Psal 27.10 Father and Mother forsake me the Lord takes me vp And he that in such case hates not Father for
toucheth them not at least tactu qualitatiuo so as to alter the disposition of their hearts and their propension to holinesse Answ Suppose it true first yet are not Caueats needlesse to men stablished in Grace as being preseruatiues against securitie and sanctified meanes to further perseuerance secondly but let it withall be remembred there are gifts of the holy Ghost incident vnto Cast-awayes Illumination Restraint c. some steps and degrees to Sanctification they also haue their taste of the Heauenly gift of the good Word of God of the Powers of the world to come dispositions and the inchoate habits of true Sanctification they are truly made partakers of who yet many of them fall away And let their fearefull relapsings be our feares and encrease our care to depart from Iniquitie VERS 9.10 But as touching brotherly loue yee need not that I write vnto you For yee your selues are taught of God to loue one another And indeed yee doe it towards all the Brethren which are in all Macedonia But we beseech you Brethren that yee encrease more and more HItherto of those two branches of Sanctitie Chastitie and Iustice A third is here specified Brotherly loue wherein are considerable first the dutie it selfe secondly the manner of propounding thirdly the reason why the Exhortation is so carried Touching this maine part of Holinesse loue of Brethren the surest euidence of our c 1. Iob. 3.14 translation from death to life the d Ioh. 13.35 Cognisance of a Disciple if it be enquired what it is thus conceiue it to be that fauourable and well-wishing affection that is in Gods children one towards another for Grace sake It implieth three things first loue of brethren secondly as brethren thirdly in brotherly manner First The speciall obiect of this loue are the brethren vnder that name come all that are e 2. Pet. 1.1 partakers of like precious faith and Spirit of adoption with our selues Not but that some degrees and offices of loue are due to enemies and aliens but the specialtie of affection is carried to such as are actually Gods children Secondly The Load-stone of this loue is their Brotherhood Disciples are loued f Mat. 10.42 eo nomine because they are Disciples Gods children because they are his children stamped with his Image sealed with his Spirit Thirdly The Modus is Brotherly that is first It is naturall and kindly flowing from inward propension and selfe-inclination needs no outward allurements or prouocations to procure it The very name of a Brother is potent enough to draw affections Secondly Impartiall whether poore or rich c. except where naturall affections are quite extinct the bowels yearne after brethren Thirdly Intire and feruent nothing breakes the bond of brotherly loue Proportionally thinke of Christian amitie in men partakers of the Spirit of adoption The euidences and fruits of it are first tenderest compassion and fellow-feeling of miseries secondly succouring their distresses and chearefull g Rom. 12.13 distributing to their necessities thirdly sociall conuersing together for mutuall comfort and edification So was the custome of ancient Saints and those were the times when Grace thriued in Gods children Now I know not how Brethren haue almost forgotten that they are Brethren and euery man stands aloofe when necessitie requires their succour My brethren these things ought not so to be We are all children of one Father partaking the same Spirit of adoption haue one hope of the same heauenly inheritance and that shared for the measures of it according h Mat. 25.34 35 40. as our loue and the workes thereof are more or lesse abundant The nature of the dutie is thus the exhortation to it we see carried Rhetorically the Apostle Orator-like insinuating himselfe and entering their bosomes as it were in transcursu With like artificium wee see him almost i 2. Cor. 9.1 wresting from Corinthians their contribution when Rhetorically he seemes to passe by that which his desire is to presse with greatest instance And how perswasiue with k Act. 26.27 28 Agrippa was that acknowledgement of his present faith Truth is the good opinion of him that perswades is more then many Arguments alluring and perswasiue with euery ingenuous disposition Withall wee must heed the differences betwixt flatterie and this holy Rhetorique First Flatterie ascribes good things where they are not This pious Rhetorique will see ground for commendation Secondly the flatterers aime in commendation is his owne commoditie These heauenly Orators therefore insinuate that they may lead on the people to constancie in good duties Like prudence is requisite in vs to prouoke to holy duties take notice of and commend the good that is in any thou knowest not what heartening prudent commendation may be vnto him The Lord himselfe lets passe no good thing in any though clouded with infirmities without laudatorie notice of it See Apoc. 2. 3. The harshnesse of many in their censures readier to vilifie the best things then to couer their imperfections how many hath it kept from entertaining holy courses If any be for the present alien though not without apparent hope of reclaiming he is straightwaies censured as another Elymas l Act. 13.10 enemie to all goodnesse and child of the Deuill Yea where Charitie cannot but discerne Seeds and beginnings of Grace except they haue presently attained the perfection of others all is as nothing But if by infirmitie any haue fallen though but in a particular all his former righteousnesse must be forgotten and in the sinne he hath done or not done but is fancied to haue committed he must die to our good opinion Learne wee to acknowledge and cherish by commendation the smallest good things in any wee know not how we may preuaile to lead on to perfection it is naturall to all men to be led with prayse And Gods Spirit tempering himselfe to our naturall inclination forgets not m Philip. 4.8 by that argument to perswade to holinesse For ye are taught of God to loue The reason why he is so sparing in pressing this maine part of Sanctitie is here subioyned Because they were taught of God to loue one another which also he euidenceth by their fact they did it to the brethren in Macedonia The inference of Enthusiasts and such like Phanaticall spirits hence is this that there is no necessarie vse of the externall Ministerie to Gods children because as the Apostle here affirmes they are all taught of God by his Spirit Yet if we consult with the same Apostle first he teacheth the Ministerie necessarie till such time as we are made n Eph. 4.12 13. perfect in Iesus Christ secondly chargeth not to o 1. Thess 5.20 despise Prophecie nor to forsake the Assemblies of Saints Because first decayes of Grace are incident into the most sanctified secondly dulnesse of Spirit growes vpon the most feruent thirdly forgetfulnesse of things best known creepes vpon the most mindfull fourthly and who can say he hath
is it of Man that sleepeth Some Heretiques made question and at length resolued the separate soules cast into a dead sleepe to remaine without action till the generall Resurrection which if they would limit to the organicall actions of the Soule that without commerce with the bodie cannot be exercised the strife were ended But Experience hath taught vs the Soule hath her immateriall acts which without bodily organs shee is enabled to exercise First wee see it in the streightest tie of the Sences by Sleepe Thinking Meditating Discoursing Secondly yea the most perfect actions of the mind are what time it hath least commerce with the bodie In f 2. Cor. 12.3 4. Extasies Paul had his greatest Reuelations and Iohn in his g Reuel 11.10 rauishment saw his most heauenly Visions Thirdly perhaps also that h Reuel 5.12 place of Iohn implyes that separate Soules haue their imployment in lauding and praysing God and the Lambe Limit therefore this sleepe to the Bodie whence I thinke it is that our Graues are called i Isai 57.2 our Beds wherein our Bodies not our Soules rest from their labours Reasons of the resemblance are thus conceiued first for that it rests from all toyle and trauell and sense of euils secondly because it riseth againe by the power of God thirdly and is as easily reuiued by the voice of God as the liuing man is awaked out of his shallowest slumber So that they erre not knowing the Scriptures nor the power of God that teach the Bodie to be resolued by death into its first principles without hope of restoring to life What then trow we is the Resurrection promised They say Tertull. de Resurrect Carnis of the Soules But Tertullian well obserued They fall not being immortall therefore haue no need nor are capable of Resurrection And that the Bodies also shall rise againe that same societas operarum as hee termes it is abundant conuiction Partners they were with Soules in doing good or euill must therefore participate in the reward or punishment Secondly And how fitly hence flowes Pauls exhortation To keepe meane in mourning As men without hope He meanes of Resurrection to glorious life and a better condition after death The Periphrasis of Gentiles and all aliens from the Church of God accorded by the like Eph. 2.12 how fittingly applyed to their state iudge by these Reasons first they were without Christ the ground of hope secondly out of the Church the place of hope thirdly without the Couenant the reason of all our hope and beleeuing Vse So that the Opinion sauours of more pitie then iudgement that giues Gentiles out of the Church hope of saluation whether by light of Nature as some or by secret and extraordinarie Inspirations as others haue dreamed First I wonder then the Prophets Dauid and Moses so much magnifie Gods grace to Iewes before Christs comming in k Psal 147.19 20. giuing to them his Statutes and entring with them Couenant of Peace and Saluation Secondly And why is that Blessing so much amplified to vs Gentiles since Christ l Act. 14.27 that to vs also God hath opened the doore of Faith and made vs m Ephe. 2.13 neere by the bloud of his Sonne I say rather as the Apostle n Rom. 15.9 Let vs Gentiles of these times prayse God for his mercie whom he hath regenerated to a o 1. Pet. 1.3 liuely hope in Christ Iesus hauing left desperate so many Generations of our Fore-fathers VERS 14. For if wee beleeue that Christ died and rose againe c. THe last reason pressing moderation of sorrow is here couched taken from certainty of resurrection to life Of it hee layes two grounds First the resurrection of Christ Secondly the Power of God withall limits out the persons to whom this blessing belongs The Article of resurrection I meane not here to insist on but so farre onely as it receiues strength from the resurrection of Christ Christ is risen Therefore vs also shall God bring againe from the graue Quest How followes the Argument It might be his priuiledge as being the Sonne of God and hauing in himselfe Diuine Vertue to quicken his body Answ First Probable at least it is made by the resurrection of Christ p Heb. 2.17 Man like to vs in all things sinne onely excepted Gods power in raysing Christ from the dead hath made manifest a possiblity of returning from death to life Secondly if withall wee consider our vnion with Christ by the Spirit whose heauenly influence and Diuine Vertue in raysing our soules to spirituall life all liuing members in his body haue experience of a necessitie wee shall see of our being raysed from death to fellowship of his glory Thirdly his resurrection is vndoubtfull pledge to vs of our q Rom. 4.25 Iustification and full discharge from guilt and punishment of sinne that alone keepes vs vnder the Dominion of death and debarres from entring the glorious presence of God So strangely followes the Argument from the resurrection of Christ to the rising againe of Christians euen as many as are by the Spirit members of his body So that if any desire to know himselfe a sharer in the resurrection of the Iust this let him first learne to know whether hee bee one with Christ that vnion death dissolues not yea shall force the graue to render vp the bodies of Saints that where the Head is r Ioh. 17.24 there may the members be also Signes of this Vnion First Experience Å¿ Phil. 3.10 Rom. 6.5 of the vertue and power of Christs resurrection enliuing our soules to all gracious and holy conuersation Secondly the Sympathie and fellow-feeling we haue of t Rom. 12.15 the weale and wo of our fellow-members in the body of Christ u 2. Cor. 11.29 Who is afflicted and such burne not They haue no fellowship with Christ whom IOSEPHS afflictions touch not neerely and to whose greatest merriments the remembrance thereof puts not a pause The persons to whom belongs fellowship in this blessed resurrection are described Such as sleepe in Iesus that is That continue in that blessed vnion and fellowship with Christ vntil death and in death To such is the blessing pronounced To that condition x Reuel 14.13 Reuel 2.10.26 are the promises limited In such y Heb. 10.38 as withdraw themselues Gods soule hath no pleasure their former righteousnesse is forgotten z Gal. 3.4 their passiâ—ns and patience all become vaine vnto them Vse Our care let be a Reuel 3.11 to hold fast what we haue receiued the beginning of our subsistence in Christ Helpes auaileable First Feare of our owne infirmity in which respect we may say as SALOMON b Pro. 28.14 Blessed is the man that feareth alway Such feare first how carefull makes it to flie all occasions that may withdraw our hearts from God! Secondly how conscionable to vse all holy meanes of preseruation in that blessed condition Secondly
when Paul wrote this Epistle That it should not be till the r 2. Thes 2.3 departing from the faith the reuealing of Antichrist and his consumption by the breath of the Lords mouth it may be was an after-reuelation And this is a solution of the doubt not improbable Hierome Another exposition there is extant in S. Hierome vnder the name of Diodorus howsoeuer reiected by Hierome yet more probable then any himselfe brings The summe of it is thus Paul reckons himselfe and his associates amongst suruiuers at Christs comming not as thinking himselfe and those then liuing should be found of Christ in the bodie but knowing all the Righteous to make one body in Christ Iesus and himselfe one of the number Nos dixit pro eo quod est lustos de quorum ego sum numero We that remaine that is those of the faithfull that shall suruiue to Christs comming Thus far of the doubt The prerogatiue followes the dead in Christ shall first rise hauing their bodies first glorified and clothed with immortalitie incorruption glorious splendour c. the Lord thus recompensing their seeming disaduantage in respect of those that know no death but analogicall transmutation Obser The point of notice is this The disaduantages of Gods children wherein they seeme to be cast behinde their brethren are euer recompenced with some priuiledge or prerogatiue wherein they also haue their aduantage It may seeme a prerogatiue of suruiuers at Christs comming ouer those that are dissolued by death that they without death are clothed vpon with incorruption but see how the Lord recompenceth their seeming disaduantage they are first glorified in their bodies raysed to a glorious life before the liuing are changed By plentifull induction it will appeare It may seeme the disaduantage of vs Gentiles that Iewes had first Å¿ Rom. 3.2 the oracles of God committed vnto them had the ministerie of Prophets yea of the Lord Christ himselfe the t Rom. 15.8 minister of Circumcision But how plentifully hath the Lord recompenced it vnto vs giuing vs more plenty of cleare reuelation and greater measure of grace then euer he vouchsafed to the Church of the Iewes that wee may say as our Sauiour u Mat. 13.17 What many Prophets and Kings and righteous men desired to see and saw not wee see Wee may perhaps thinke it to be some disaduantage vnto vs that wee liued not in the dayes of Apostles and Prophets that taught by speciall Reuelation and vnerring Spirit what they taught the people of God but fully is it recompenced vnto vs in that many of the things which they a farre off beheld in the Prediction wee with our eyes see in the accomplishment See it in other particulars of outward or inward estate Diuersly hath God ordered the state of his children in this life calling some to teach some to be taught some to rule some to be ruled giuing some Wealth Honour Peace exercising others with Pouertie Infamie Contempt amongst men It is strange to see how emulous wee are one of others preferment in these fauours of God whereas if wee would rightly weigh it wee should see that in these things wherein we seeme to be cast behind our brethren we haue in one kind or other our aduantage of them Their Wealth is more so are their Distractions and Cares and Spirituall Dangers their Reckoning larger at the great Audite and Day of Accompts Is it not well the Lord hath freed thee from these Distractions made thee rich in Faith giuen contentment and dayly experience of his Fatherly care in another kind In that which seemes the greatest disaduantage as that the Lord so long keepes vs on the racke of an accusing Conscience and with-holds the sense of his fauour in the pardon of sinnes I am deceiued if there be not some aduantage to the oppressed Vsually ye shall see the course of their liues more strict sinnes that others without scruple swallow vp these conscionably flye from their sanctitie for the most part greater and so I doubt not shall be their glorie In a word Is life short the passage is speedier to the Ioyes of Heauen Is it prolonged the more occasion haue they of doing good their seruice greater and so shall be their reward Wee cannot thinke of any disaduantage of Gods children wherein they are cast behind their brethren but a recompence we shall find in one kind or another plentifully rendred into their bosomes Vse The Meditation me thinkes cannot but restraine in Gods children all carnall emulation at the seeming preferments of others in the fauours of God I know not how it comes to passe amongst vs such is our ignorance and infirmitie that the old Poets Complaint may be taken vp amongst vs. No man almost is content with the state God allots him vnto Euery man thinkes anothers Condition happier then his owne and that God hath not dealt so liberally with him as he hath done with others The people thinke it is well with Ministers whose whole life may be spent in meditation of the Word of God whom God hath chosen to be his Instruments to saue the soules of his people The Minister againe thinks it is well with the people to whom God hath committed care of no soules but their owne and from whom he expects lesse measure of knowledge and obedience The subiects eyes are dazeled with the glorie of a Kingdome and they are sure high in Gods fauour that are eminent in authoritie aboue others The Magistrate againe thinks it is well with the people whose life is most retired from publique imployments how secure liue they from enuie of the Ambitions and from the Curse of prophane Tongues In a word so emulous we are most one at the seeming aduantages of others by Gods fauour that hee is a rare man like IOBS x Iob. 33.23 Interpreter one of a thousand who thinks his owne state and condition in euery respect best for him Against this emulation we are stored with Reasons in the Scripture As first It must be thought of that the Lord whom we serue is an absolute disposer of his gifts in what kind soeuer y Mat. 20.15 Is our eye euill because his is good Why suffer we him not to doe with his owne what he thinkes good Who likes the sawcinesse of that Begger that quarrels at his almes because another fares better What euer our gifts are from God they are Eleemosyna mera meere Almes for z Rom. 11.35 who hath giuen him first Secondly We should consider that the seruice we do to God in what place soeuer is acceptable when it is tendered vnto him in obedience and singlenesse of heart as pleasing to God is the obedience of the subiect as the rule of the Magistrate Hearing and obeying with an honest and good heart as Teaching in the Congregation Saith Paul touching the condition of Seruants a Eph. 6.8 Whatsoeuer good thing any man doth yea in place of a seruant
euery one seriously thinke of it there is not a vaine oath no nor y Mat. 12.36 an idle word but thou art countable for it at that Day How much more for thy Periuries and Blasphemies against God and his Truth And let no man flatter himselfe thinking his greatnesse or smalnesse his age or youth shall excuse him before God z Reuel 20.12 Great and small stand before God to be iudged after the things written in the Bookes And euen of the Iollities of Youth said SALOMON a Eccl. 11.9 the Lord shall bring them to Iudgement Nothing shall stead thee at that Day but Faith and Repentance Lest any say euen that Day may bring Repentance to Saluation and the Lord is mercifull and will then be entreated heare what Paul hath That Day is b Rom. 2.5 a day of Wrath to all impenitent sinners and thou mayest crie and howle with c Heb. 12.17 Esau for the Blessing but shalt find no place for Repentance because thou neglectedst the time of the Lords Visitation A second vse S. Paul points vs vnto in his owne practice and S. Peter also hauing described the terror and glorie of that Day it should teach vs all faithfulnesse in our Vocations and Callings d 2. Cor. 5.11 This terrour of the Lord should make vs perswade men yea saith Peter e 2. Pet. 3.11 What manner men ought we to be in all holy conuersation and godlinesse Fooles as we are we dreame of too much strictnesse in holy courses and generally it goes for an Opinion currant amongst the wise We may be iust ouer-much Alas brethren doe we consider the Maiestie Power Puritie strict Iustice of the Iudge when wee thus speake He that brings euen idle words to Iudgement and forgets not a thought of disobedience how will hee spare our grosse negligence and presumption How our formalitie and vnreuerence in his seruice Saith PETER What manner ought we to be in holinesse Euen Angelicall puritie were little enough to present vs to the eyes of that Iudge It is his great mercie to vs that he hath promised to f Num. 23.21 see no iniquitie in IACOB nor transgression in Israel yet so as that he would haue vs endeuour g 1. Pet. 1.16 to be holy as he is holy and to h 1. Ioh. 3.3 purge our selues as he is pure The last thing to be considered are the effects and consequents of his comming some of them respect the dead whereof alreadie others the liuing that remaine at his comming some others both VERS 17. Then we which liue c. AVGVSTINE here propounds the Question Augustine Whether they whom Christ shall then find aliue shall not die at all or whether in their passage towards Christ in the Aire they shall die and be reuiued and seemes to incline to that opinion that they shall haue their death and be againe mirâ celeritate reuiued Against him directly is the Apostle i 1. Cor. 15.51 We shall not all sleepe and PETER Christ is ordained of God to be Iudge k Act. 10.41 of quicke and dead His Arguments are of small moment To l Gen. 3.19 dust thou shalt returne and It is m Heb. 9.27 appointed to all men once to die Caietanes answere is briefe but pithie The Statute saith he is regular but illos non mori est singulare There be that haue their priuiledge and dispensation Touching the manner of this Raptus whether it shall be by Ministerie of Angels as seemes to bee implyed Mat. 24. or by an immediate power of God making our bodies of that agilitie that as Birds we shall mount vp into the Aire is not curiously to be disputed Quest If any shall aske What the vse is of our meeting the Lord in the Aire whereto it serues Answ First to fill vp the n Iude 14. Maiestie and Glorie of the Iudges presence Secondly to be his Assessors in the Iudgement to bee pronounced and executed vpon the vngodly Which made Paul say We o 1. Cor. 6.2 shall iudge the world whether by way of Comparison as Niniuites are said to p Mat. 12.41 condemne Iewes or by way of Approbation is indifferent to be resolued Obser Here onely take notice of the glorie God reserues for his children against the Day of Iudgement that howsoeuer they are here contemned and in the estimation of the wicked as the scumme and off-scowring of the world the Lord Christ shall then honour them so farre as to make them his q 1. Cor. 6. Assessours in the Iudgement of the World In the Regeneration they shall sit on r Mat. 19.28 Thrones iudging the Tribes of Israel Such honour haue all his Saints Vse And let it be our solace against all the contempt we liue in in this World I know not how that temptation of Infamie and Reproch preuailes much with many gladly wee would all be some-bodie in the eye of the World And because we see Religious courses so euerie where loaden with disgrace many exceeding many shrinke if not from practice yet from open profession of the Gospell Now if wee had wisedome to measure the happinesse and glorie of Gods children not by their outward state in this life but by their condition in the life to come wee should neuer enuie vnto Salomon his Royaltie nor to any Monarch of the Earth the perfection of Maiestie For to which of the Kings of the Earth said the Lord at any time they shall be his Assessors at the day of Iudgement except to such onely as contentedly submit themselues to beare his Reproch and that haue learnt with MOSES to ſ Heb. 11.25 26 count the rebuke of Christ greater honour then all the Maiestie that the World can afford them They also shall die like men and be countable for the iniuries and oppressions they haue loaden Gods children withall yea if they repent not their vngodly deedes stand to be iudged of them whom they haue contemned and despightfully entreated Obser The last consequent of Christs comming here mentioned is the admission of Gods children to the perpetuall societie of Christ and fellowship in the blessednesse and glory of his Kingdome The excellencie of that state see at large described Reuel 22. Vse And let it teach vs to long and pray for that blessed appearing and comming of the Sonne of Man t Reuel 22.17 The Spirit and Bride say Come yea euen come quickly Lord Iesus The u Rom. 8.19 Creatures with earnest expectation wait and long for the manifestation of the sonnes of God And by how many meanes doth the Lord labour to draw our Affections towards that blessed Estate exercising and euen loading vs with Afflictions in this life giuing vs taste of the comforts he hath prouided for vs in the life to come in the Peace of Conscience and first fruits of Sanctification yet so as wee haue neither in perfection nor without interruption To what end but
that we might from the sweetnesse of the taste here vouchsafed vnto vs frame this kind of reasoning to our selues If the taste of this happinesse be so sweet Oh what shall the fulnesse be If this glimmering light of Heauenly knowledge when we see but as in a Glasse darkely be so delightfull what shall it be to see the Lord face to face and to know him as hee is If our weake obedience and the first fruits of the Spirit be so comfortable that wee highlier prize it then all the treasures of the World what shall the perfection of Holinesse be When there shall be no Deuill to tempt no Concupiscence to entice no Flesh to lust against the Spirit no Law in our members to rebell against the Law of our mind If the communion we haue here with Christ in his Word and Sacraments be so ioyous that we are of Dauids mind x Psal 84.10 One day in the Lords House is better then a thousand in the Tents of vngodlinesse and thinke it more honour to bee a Doore-keeper in the House of God then to reigne in the Tabernacles of the wicked what shall it be to enioy the immediate Presence and Glorie of God our Father Christ our Redeemer the holy Ghost our Comforter c. To which if wee adde the consideration of the vnchangeablenesse of that estate what can be added to that measure of happinesse We shall sayth the Apostle be euer with the Lord. Obser So then the blessed state of Gods children after this life is vnchangeable and euerlasting That inheritance y 1. Pet. 1.4 is incorruptible vndefiled and that fadeth not away That life is z Dan. 12.2 euerlasting that Sabbath a Isai 66.23 is perpetuall that glory is eternall that ioy lasts for euermore There be three things eminent in the state of glory aboue that of Gods children in this life First perfection Secondly perpetuity Thirdly immutability We see now but in a glasse imperfectly b 1. Cor. 13.12 then face to face wee haue now c Rom. 8.23 the first fruits onely of the spirit the d 2. Cor. 1.22 earnest penny of our redemption then the full measure according to the measure of such creatures We haue now peace of Conscience but alas how often interrupted with vnspeakeable horrour Now reioyce we with e 1. Pet. 1.8 ioy vnspeakeable and glorious but times fall out as with Dauid that we need pray f Psal 51.12 Restoring the ioy of the Lords saluation There is peace without trouble ioy without sorrow Foelix securitas secura foelicitas saith BERNARD foelix aeternitas aeterna foelicitas saith Augustine Vse 1 Herewith g 2. Cor. 4.16 18. solace wee our selues in all afflictions yea though they seem to threatē vs with death It is a blessed change we make by dying in the Lord or for him Giue hopelesse men leaue to tremble at death whose portion is in this life Let Gods children sealed with his Spirit lift vp their heads for ioy in their dissolution as Simeon sings his Nunc dimittis * Ambros de bono mortis cap. 2. quasi necessitate quadam teneretur in hâc vitâ non voluntate saith Ambrose Vse 2 Secondly Leaue to moderate mourning for the dead though neuer so neare Hicron that die in the Lord. Lugeatur mortuus sed ille quem gehenna suscipit quem tartarus deuorat in eius poenas eternus ignis aestuat saith Hierome intending to put measure to a mothers sorrow Vse 3 Thirdly h 2. Tim. 4.8 Loue and long for and i 2. Pet 3.12 hasten vnto the second appearing of Christ Fourthly Know hence that the miserable estate of the Vse 4 damned in Hell is also vnchangeable and euerlasting It was Origens errour and the Chiliasts that within one thousand yeeres after the resurrection there should bee a yeere of Iubile for the damned in Hell a yeere of release out of their torments I maruell then why Abraham said They k Luk. 16.26 cannot come from you to vs. Why our Sauiour said That l Mar. 9.44 worme dies not that fire goes not out why hee calls that fire m Mat. 25.41 euerlasting * Bernard meditat cap. 3. Procul à beata Paradisi patriâ exulati cruciabuntur in gehennà perpetuâ nunquam lucem visuri nunquam refrigerium adepturi sed per millia millium annorum in inferno cruciandi nec inde vnquam liberandi vbi nec qui torquet aliquando fatigatur nec qui torquetur aliquando moritur sic enim ignis ibi consumit vt semper reseruet sic tormenta aguntur vt semper renouentur Bernard And I wonder how else their punishment answeres to their sins they sinned saith THOMAS in aeterno suo Iust therefore that they should be tormented in aeterno Dei Their desires to sinne were euerlasting saith Gregorie is it not iust their punishment should be euerlasting Euen now in hell continues their impenitency and can we thinke the sinnes may bee pardoned that are not repented Lastly the Maiestie they offended is infinite some infinitenesse then there must be to answere the violation of that infinite Iustice it cannot be in the weight lest the creature be abolished It must bee therefore in the continuance VERS 18. Wherefore comfort one another with these words THe inference out of this whole Treaty touching the state of the dead in Christ wherein consider first the duetie inioyned Comfort one another the meanes of comfort with these words The points obserueable are these First The duety we owe to the afflicted that is comfort n 1. Thes 5.14 Comfort the feeble-minded Man that is in miserie o Job 6.14 should be comforted of his friends but that men haue forsaken the feare of the Almighty Reasons 1 First compassion Sympathy that should be betwixt vs in respect of our neere linking together in the body of Christ If a thorne be in the foot the backe bowes the eye is busie to prie into the hurt the hands doe their best to plucke out the cause of anguish euen we are p Ephe. 4.25 members one of another therefore said PAVL q 2. Cor. 11.29 Who is afflicted and I burne not Reasons 2 Secondly We our selues are r Heb. 13.3 yet in the body and may suffer what others now feele Reasons 3 Thirdly ſ 2. Cor. 2.7 Sorrow saith the Apostle is a gulfe how many swallowes it vp for want of comfort Example see in Iobs friends Barzillai c. Defectiue in this duty are first all men insensible of others sorrowes whom the afflictions of Gods children touch not They drinke wine in bowles saith AMOS but t Amos. 6.6 8. no man is sorry for the affliction of IOSEPH Therfore the Lord hath sworne by himselfe that he doth abhorre the excellency of IACOB and hate the Palaces thereof How can we be assured we are quickened by the Spirit of Christ that haue u
Peter or as Amos speakes Put farre from vs the Day of the Lord and say as those in EZECHIEL The Iudgement is for a long time hereafter and with the euill seruant thinke our Master will deferre his comming There is no so great cause of securitie as this whereas alas wee know not whether hee will come euen this houre if not to the generall yet to our particular iudgement There is nothing more certaine then that the Lord will come nothing more vncertaine then when hee will come that the certaintie of his comming and the vncertainty of the time might alwayes keepe vs in expectation A second duty that concerne vs in this respect whereto this expectation is subordinate is preparation and furnishing our selues with those things that may with comfort present vs to the face of the Iudge They are three especially First Faith g Luk. 12.35 40 to receiue and make ours the righteousnesse of CHRIST Secondly h Phil. 3.9 Repentance from dead workes Thirdly i Acts 3.19 Diligence in our generall and particular callings Blessed is the Seruant whom the Lord when he commeth shall find so doing VERS 3. For when they shall say Peace and safety then sudden destruction commeth vpon them as trauell vpon a woman with child and they shall not escape THe Apostle in this verse continues the explication of his former conclusion withall describing first the state of the times Secondly the effect of that second comming of Christ toward the wicked the state of those times is this they shall be full of securitie Thirdly the effect that Day brings to the vngodly is destruction amplified by three circumstances It is first sudden secondly painefull thirdly ineuitable For the first the note is this Wicked men are neuer more secure then when their destruction is neerest neuer neerer destruction then when they are most secure Thus was it with k Luk. 17.27 28. the old world thus with Sodome and Gomorrhe Saith Agag when he is going to execution l 1. Sam. 15.32 The bitternesse of death is ouer See m Dan. 5.4 30 BELSHAZZAR inter pocula surprised by the Persians Generally saith Iob of Epicures They spend their dayes in wealth and n Iob. 21.13 in a moment goe downe to Hell No maruell first height of security growes from height of infidelitie and contempt of Gods threatnings Faith breeds feare the more we beleeue the more we trēble at Gods Iudgements o 2. King 22.20 as IOSIAH All security comes from infidelity height of security from height of infidelity No maruell if the Lord now hasten his wrath to iustifie his truth and to teach them by sense what they would not learne by his Word Secondly besides there is a consequent of extreme securitie mentioned by Moses vpon which followes destruction immediatly h Deut. 29.18 It is p adding drunkennesse to thirst Whē they once begin to blesse thēselues in their iniquitie to say they shall haue peace though they walke on in the stubburnnesse of their hearts then they grow insatiable in their sinnes Whiles any faith or feare of God is left in the heart there may perhaps be a thirsting after the pleasures of sinne but no satiating of the inordinate desire of euill That feare remooued a man becomes as vile in action as in affection glutting himselfe in the sinnes that before he longed after but for some kind of feare durst not commit It argues therefore a ripenesse of sinne and q Gen. 15.18 filling vp the measure of iniquitie high time now for the Lord to proceede to vengeance Vse Wherein as in a glasse wee may see the dangerous estate of this Kingdome and State wherein wee liue As there are many things that may occasion vs to expect Gods heauy indignation r Gen. 15.13 as first ripenesse of iniquity in all degrees of men Secondly the little or ſ Amos. 4.11 12. no profit we haue made by former Iudgements Thirdly the taking away of so many of Gods seruants no doubt t Isai 57.1.12 from the euill to come so nothing more then the generall security we liue in I cannot thinke the great Day of the Lords comming is so nigh as to fall within the age of a man because I yet see not the u Rom. 11.15 26. Iewes calling accomplished But sure I am perswaded there is some heauy wrath of God approching vs. So generall is the securitie wee are most ouertaken withall Let a man in his mind walke thorow the earth as the Angell he shall find as hee x Zech. 1.11 the whole earth sitting still and being at rest Nothing almost now heard of but the peace God hath pleased to settle in our borders and the concord wee haue with all Nations round about which makes vs as it is said of the inhabitants of Lachish dwell securely It shall behooue Gods children to take notice of it And let the security of others worke our feare and trembling and humiliation before the Lord that if it be possible we may finde a y hiding place in the day of the Lords anger z Zeph. 2.3 Secondly This also may teach vs as Dauid least to feare men when they least feare before God their very securitie is a token their destruction is not farre off z Psal 49.16 Be not afraid when such men are made rich and when the glory of their house is increased God sets them aloft a Psal 73.18 in slippery places that he may cast them downe into desolation Thirdly Flie security he is blessed saith SALOMON that feares alwayes if any thing set thee safe from the sense of euill it is the feare of euill The effect that Day brings to the wicked is destruction Touching the Nature of it may be some question some desiring to be Atheists to rid their conscience of all feare of wrath that they may sin securely so conceiue it as if it were an vtter abolishing of their being making in that respect the state of man all one with the condition of beasts See we what Religion and reason teach touching death and destruction of men That neither death nor Iudgement brings with it destruction of Nature and abolition of being Scriptures and Reason teach abundantly First If Gods children had hope in this life onely they were b 1. Cor. 15.19 of all men most miserable as hauing least taste of the comforts of this life And if there be not a vengeance laid vp in store for the vngodly after this life they were of all men the most happie that here liue in iollity come in no misfortune as other men and at death cease to bee and so to bee miserable Now farre be it saith ABRAHAM that c Gen. 18.25 the Iudge of all the world should not do right so order the state of things that neither here nor hereafter should bee reward for the righteous nor vengeance for sinners Secondly No other in likelihood is the destruction
of wicked men then was of euill Angels that kept not their first estate Their destruction abolished not their Nature but destroyed their ioy they are d Iude v. 6 7. kept in chains vnder darkenes vnto the Iudgement of the great Day and with them goe the wicked to euerlasting fire to torture them not to consume them Saith Peter of Sodomites whose destruction came from heauen They suffer now the vengeance of eternall fire What should I tell you of those Arguments which out of Reason Naturallists haue drawne shewing of the soule at least it must be immortall First Because they say it hath in it no principle of corruption or dissolution being incorporeall as some of them taught immateriall At the death of the body they wondered not for they knew it consisted of contrary Natures and therefore carried in it principles of its owne dissolution but for the soule they thought the originall thereof was Heauenly made not of any elementarie matter but if of any of the Quintessence of the Heauens Secondly Moreouer they obserued in the soule a kind of infinitenesse of desiring which nothing that this world affoords was euer able to satiate and that desire being Naturall they thought could not alwayes bee vaine but should at least after separation from the body find some infinite good thing in fruition whereof it should find rest and full contentment Thirdly Besides they obserued in the most desperate mainteiners of the soules mortality towards death vnspeakeable feares wherewith their consciences were surprised Whence should they grow from perswasion of vtter destruction and abolishment It could not be For as Tullie said The dead if they be not cannot be miserable No question therefore from impression of that principle fastened in the hearts of al men It is appointed to all men once to die and after that comes Iudgement ZENO was wont to say he had rather see one Indian willingly of his owne accord go into the fire to be burnt their custome see in Valerius Maximus Lib. 2. cap. 1. then heare all the Philosophers in the world dispute of the soules immortality His meaning was that the cheerefulnes they shewed in death was to him a more binding Argument that the soule was immortal then all Philosophical speculations thinking there could be in no man such alacritie in death without a strong impression of immortality So certainely the feares that Atheists are surprised withall in death is an Argument strong as any that there is a life of the soule after it is seuered from the body What should I speake of that perfection time that weares out all things corruptible brings to the reasonable soule and vnderstanding The body the elder it growes the more feeble the senses that are exercised by bodily Organs haue all their decay by age whereas the mind and vnderstanding is perfited by age e Iob. 12.12 With the ancient is Wisedome and in length of dayes vnderstanding I spare the testimonies of Ancient Heathens that euery Reader may find frequent in their writings That of DIDYMVS King of Brackmans to Alexander I cannot let passe Nos non sumus incolae huius mundi sed aduenae Nec ita in orbem terrarum venimus vt in eo libeat consistere sed transire properamus enim ad larem patrium Epist 102. SENECA Cum venerit Dies ille qui mixtum hoc Diuini humanique seceruat corpus hoc vbi inueni relinquam ipse me Dijs reddam Apud Galenum Porphyrie Non est mirum animam quae substantia incorporea est posse separari à corpore cum ignis qui est substantia corporea corruptibilis à lignis quibus est coniunctus possit separari reuertiin suam materiam sine sui corruptione The summe is this that neither death nor Iudgement brings to any man destruction of his Nature or abolishment of being Quest What then is the destruction here spoken of Answ Not of their Nature but of their ioy and seeming felicitie that in this life they inioyed The amplifications follow First it is sudden comming in a time when it is least thought of and lesse expected as trauell vpon a woman with child sometimes while they are eating drinking sleeping laughing and thinke of nothing lesse then of the paines of trauell thereof before Secondly as trauell painefull The anguish and paine of it who may conceiue The Scriptures the better to fasten the impression in our hearts haue bene pleased to make choice of such comparisons as best serue to expresse it to our apprehension Here it is set out by the paines of womens trauell the bitternesse whereof that sexe can witnesse in other Scriptures it is expressed by the paines of fire Nothing more painefull to the sense then fire of fires none more scalding or noysome then that of Brimstone such and more painefull are the torments that Day brings vpon the world of the vngodly Diuines haue referred all to these two heads First they call poenam damni Second poenam sensus The good things whereof they are depriued as the presence of God the ioyes that neither eye hath seene nor eare heard nor the heart of man conceiued The torments they feele are such as all earthly things are too little to expresse the Brick-kills of Aegypt the Furnace of Babel or if there be any thing a man can conceiue more torturing are all but Flea-bites to the anguish and horrible torment they then suffer To this if we adde the last circumstance that it is ineuitable what can bee added to declare the horror The Creatures are all then seruiceable to the will appointment of the Iudge f Reuel 20.13 Graue and Sea giue vp their dead Angels as Gods Ministers present them to Christs Tribunall They are brought in indeed g Reuel 6.15 16. flying to the mountaines to fall on them and to the rockes to couer them from the presence of him that sits vpon the Throne But all in vaine The power of God his Iustice and truth all glorifie themselues in their destruction His mercy then in respect of the effects thereof towards them ceaseth that Day h Rom. 2.15 is a day of wrath and declaration of the iust Iudgement of God Lord Lord open vnto vs say the foolish Virgins What heare they but Depart from me ye cursed into euerlasting fire Thus sudden painefull and vnauoydable is the destruction that great Day brings vpon the world of the vngodly And I beseech you brethren seriously and betimes thinke of it and lay it to heart Pray saith our Sauiour and by all meanes labour that yee may escape the feares and tortures of that great Day and with comfort stand before Christ at his comming Wonderfull prodigall wee are generally of our soules for the base profits and pleasures of this life exposing them to the bitter paines of eternall death Alas what is it to gaine the world and to lose thy soule What to fare deliciously euery
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
out the way to Heauen and teach it vnto vs. Sufficiently in all times taught he it to his Church before euer Christ was incarnate inspiring the Prophets Quest If they shall say Christs liuely voyce was more effectuall Answ Let that bee granted yet was it onely to them that heard it His teaching by liuely voyce reached not to vs for whose saluation notwithstanding hee descended equally as for theirs Secondly Besides this whereto serued the death of our Sauiour hauing in his life abundantly manifested the way that leades into Heauen Thirdly What oddes betwixt Christ and his Saints in their life and death excepting only some more perfection in Christ then in them Euen their deaths afforded vs exempla Patientiae saith Leo but not dona Iustitiae There is a second opinion partly Popish placing the mayne of Christs mediation in this that hee merited for vs Grace to fulfill the Law and so to merit saluation at Gods hand That Christs merit hath purchased vnto vs Grace to liue holily we deny not but that such Grace as whereby wee might merit saluation is in Scripture vnheard of This we find First That our u 1. Pet. 2.5 Sacrifices are acceptable to God by Iesus Christ Secondly That our seruices shall bee rewarded for the promise sake of the Father and the merits of his Sonne But that his merit hath transferred such dignitie to our workes that they should become x Rom. 8.18 worthy of the glory that shall be reuealed we find in no Scripture This still wee find our best workes haue First Their blemishes Secondly Their interruptions Thirdly The most eminent amongst the Saints y Psal 143.2 not daring to present their best workes to be iudged without mercy How then by meanes of Christ The Apostle answeres In that he dyed for vs. In which words we are to consider first their Scope secondly Christs Fact He died for vs thirdly the end and fruit of his Death That we might liue together with him Obser The Scope is to perswade to care of holinesse by this as a second reason because Christ died for vs. The Obseruation is this Christs death is as well an instruction to holinesse as meritorious of saluation Paul learned from thence to liue not to himselfe z 2. Cor. 5.15 but to the glorie of him that died for him and propounds it as matter a Rom. 6.11 of mysticall imitation to all Gods people Well weighed how forcible incentiues affoords it to holinesse First It most liuely sets out the horror and haynousnesse of sinne and the fiercenesse of Gods wrath against it more then all Iudgements God euer executed vpon the world of the vngodly They are fearefull Iudgements and to be trembled at that we are remembred of by Peter and Iude the downe-fall of Angels drowning of the old World firing of Sodome and Gomorrhe c. and such as seriously meditated cannot me thinkes but make vs tremble and quake But of all euidences of Gods wrath against sinne none like this the death of his Sonne if we consider first how deare he was to his Father secondly how excellent his Person thirdly how bitter and full of agonie his Passion fourthly how holy harmelesse separate from sinners himselfe was in himselfe knowing no sinne by experience or personall practice but vnder-going onely the punishment due to sinnes of his Chosen Euerie of these circumstances in the death of Christ set forth Sinne to vs in his colours and should make vs sweare our selues enemies to the workes of Darkenesse Secondly In it we see the wonderfull b Eph. 3.19 and vnmeasurable loue of Christ to our soules which passeth knowledge a c 2. Cor. 5.14 compulsorie argument to PAVL to liue to the glorie of his Redeemer Vse How fearefull then is the abuse of Christs death amongst our people making it their greatest encouragement to licentiousnesse So that we may truely say the abuse of Christs Death damnes more then the Death it selfe saues Saith PETER To you that beleeue Christ crucified is a stone elect and precious but vnto the disobedient d 1. Pet. 2.7 8. a stone of stumbling and rocke of offence A stone of stumbling indeed and rocke of offence especially through abuse of the meditation of his Death The Iewes indeed stumbled at it but by another occasion and the Gentiles thought it foolishnesse the one expecting a glorious estate of the Messiah in the World the other deeming it a foolish and absurd thing to expect Life out of Death Glorie to issue out of such extreme Contempt But our people perswaded as they would seeme of the validitie thereof to procure remission and saluation stretch the vertue of it farther then euer it was intended in such sort that the enforcement of holinesse seemes absurder from no ground then this Because Christ died for vs. Rather sith Christ died for vs what needes such nicenesse Let vs feed our selues without feare our sinnes are expiated by the Death of Christ To whom me thinks I may say as Moses to Israel e Deut. 32.6 Doe you thus requite the Lord O people foolish and vnwise and protest with Paul to men of that spirit f Gal. 5.2 Christ shall profit them nothing Let all Gods people be exhorted so to vse the Meditation of Christs Death that it may be to them an incentiue to holinesse It is a blessed Soule that so vseth it and reapes as comfortable assurance as any can be that he hath share in the merit of it when the Meditation is thus powerfull to g 1. Pet. 4.1 worke Mortification and care to depart from euill It is said of Dauid hee once in an effeminate humour longed to drinke Water of the Well of Bethleem three of his Worthies breake thorow the hoast of Philistims to saue his longing But when it is brought hee trembleth to taste it because it was the bloud of them that fetcht it h 2. Sam. 23.15 17. Be it farre from me O Lord that I should doe the Is it not the bloud of the men that went in ieopardie of their liues So it may be thy licentious nature may long to taste of the pleasures of sinne but me thinkes when thou shalt consider as DAVID It is the bloud of thy Sauiour that that cost him his dearest bloud to expiate and kill it in thee thou shouldest say as hee Be it farre from me O Lord Is it not the bloud of the Sonne of God that made his Soule an offering for sinne to purge me to be of his peculiar people zealous of good workes As touching the Fact it selfe Christs dying for vs because it falls fitlyer to be largely treated in another Text I spare to insist on it The fruit and end of it followes That we might liue together with him that glorious life which hee now liues at the right hand of his Father and that whether wee sleepe or wake that is liue or die So then Obser How-euer God disposeth of
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
Posteritie therefore is he enioyned labour to instruct vs to painfulnesse and industrious imployment in our vocations Accordingly after the fall thus trayned they vp their Children x Gen. 4 2. CAIN was a tiller of the ground ABEL a keeper of sheepe like was the course of Patriarches as wee may reade along the Story Yea the cursed seed of Cain though they degenerated into vanitie yet had they their seuerall imployments In the Israelitish Common-wealth after their settling in the Land of Promise such prouision was made that euery Tribe and Family had their husbandry to bee imployed in The Tribe of LEVI whose exemption was most from manuall Arts yet had their seuerall places of Ministerie In this first ranke of inordinate walkers we haue alas how many to bee ranged It is vaine perhaps to speake of Monkes and such like y Titus 1.12 idle-bellies as PAVL cals Cretians Yet this I may say for them they had the fayrest pretence of all of their disorderly order giuing themselues to deuotion and heauenly contemplation A life I confesse aboue all others to bee chosen were a man borne to himselfe alone But this ground wee must remember Euery man on Earth is a member of some common bodie And is thereby bound to imployment in some office good to communitie Whereby it comes to passe that euen this kind of life spent wholly in deuotion and contemplation is vnpleasing to God Because howsoeuer herein they doe good to themselues yet bring they no benefit to the common bodie I confesse the life hath great commendation amongst Ancients some of them call it heauenly and Angelicall And sure it is such shall bee the life of Gods Children after Resurrection spent wholly in praysing and magnifying the Name of God But till that time see how Angels themselues want not their imployment euen they z Heb. 1.14 are sent forth to minister for good of them that shall be heires of saluation To these may bee added how many of our Gallants and their attendants whose whole life is spent alas how Epicurelike and vnprofitably in eating drinking sporting snorting as if they were borne as the wild Asse-Colt in the Wildernesse to snuffe vp the wind or as Leuiathan in the Sea to take pastime therein Me thinkes seeing their liues I cannot but thinke of that in Ezechiel describing the sinnes of Sodome so fitting it is to men of this disposition The a Ezech. 16.49 sinnes of Sodome were Pride fulnesse of Bread abundance of Idlenesse vnmercifulnesse to the Poore No maruell if they grew such Monsters in Lust hauing all things so at full to feed their Luxurie A third sort are our vagrant and sturdie Beggers whose base and brutish life what termes are sufficient to expresse I know not how our people thinke it almes to feed them in their idlenesse conceiting these the poore whom the Lord hath commended to our compassion His order in Israel was there might b Deut. 15.4 be no Begger among his people And Pauls Cōstitution Men wanting not strength but c 2. Thess 3.10 will to labour must not eat The best mercie to such is that which one cals Misericordia puniens Thou canst not better releeue them then by correction The second kind of persons disorderly are such as neglect imployment of the vocations wherein the LORD hath placed them Of these especially speakes the Apostle His rule is Whoso hath an Office d Rom. 12.7 must wait on his Office And his Ordinance in Thessalonica that if any refused labour e 2. Thess 3.10 hee should not eat Yea hee makes them flat Theeues that so liue Such eat not their owne bread Now here beloued where should I beginne to complaine of vnfaithfulnesse It spreades it selfe so generally ouer all orders and degrees of men This is that eats out the large patrimonies of many gotten with no small care and industrie of their Progenitors while Children thinke themselues borne to pleasures and whatsoeuer is occasion or nourishment of all vitiousnesse in life The third sort is of them that intrude vpon other mens callings not sparing the Function of the Ministery which yet the Lord will haue no man touch but hee that is f Heb. 5.4 called of God as was AARON His Iudgement on Corah and his company for such intrusion is recorded their Censors kept by Gods speciall appointment as g Num. 16.40 a memorial and warning to all posterity The Stories of Vzzah and Vziah are knowne the one stricken h 2. Sam. 6.7 with sudden death the other i Chron. 26.19 21. with leprosie till the day of his death In the fourth ranke are to bee ranged all those that wilfully violate wholesome Ordinances for better ordering of common life whether in Church or Common-wealth Ad omnia sua strenui ad communia pigri Bern. de grad Humilitatis said Bernard of such men delighted in singularitie Turpis est omnis pars quae vniuerso suo non congruit saith Austine And of the persons thus farre The dutie in respect of them is to admonish that is to put them in minde of their dutie It is the k Mat. 18.15 first step or degree in censures which must goe before sharper corrections Touching it three particulars shall be briefly scanned Quest First Whose dutie it is Answ The dutie of euery Christian vt supra They were the people of whom Paul said they were l Rom. 15.14 able to whom he m Col. 3.16 prescribes to admonish one another Doe ye aske Reasons Besides the Commandement of God First Mutual n Iude 20. compassion should teach it vs. Secondly Care of community in respect First Of the o 1. Cor. 5.6 infectiousnesse of the euill example Secondly p Ioh. 7 1◠12. For danger of wrath It iustly reprooues such as put ouer this dutie of loue from themselues to Ministers and thinke it so peculiar to them that in no degree it belongs to them Erewhile wee shewed it pertinent to the people with this difference The Minister doth it as of Authoritie the people out of sociall Charitie The publike performance is the Ministers in priuate commerce the peoples also And it is strange the Lord should commend to vs care of each others body q Exod. 23.4 5 goods good name and leaue vs carelesse of any soules saue our owne The second question is to what persons wee owe it Diogenes and the Cynikes Seneca Epist 29. saith Seneca were wont promiscuously to admonish all they met with What if they fell on deafe men They answered Words were gratuitous and cost them nothing Besides though they missed their end in many yet admonishing all they might doe good to some With like zeale shall I say or passion many are transported prodigally casting away sacred and precious admonitions vpon Dogs and Swine Our Sauiour inioynes vs in this point caution and prudence To make choice of such as wee must admonish by the Word
q Deut. 32.6 Do yee thus requite the Lord O people foolish and vnwise Fourthly To diminish the worth of the Blessings as Israelires r Psal 106.24 despised the good and pleasant Land As many of our people the great fauours of God in the seedes and beginnings of Grace Fiftly To account Blessings Curses Wonderfull fauour God vouchsafed to Israel in their deliuerance from bondage in Egypt and such as while they felt they ſ Exod. 2.23 cryed after yet no sooner appeares the least danger but they t Exod. 16.3 esteeme better death in Egypt then life in the Wildernesse vnder Gods protection By Miracle GOD feedes them with Manna from Heauen and while it is now they admire it incontinently they murmure at that pleasant meate and the Flesh-pots and Garlike of Egypt seemes better food What a gracious blessing hath God bestowed on vs in libertie of his worship and plentie of his Word But oh cursed vnthankefulnesse of men crying out of this blessing as of some direfull Curse because it is crossing to their fleshly affections Secondly To this may be added formalitie in thankefulnesse thankesgiuing being vsually no more but lip-labour we can say God a thanke but he is a rare man whose heart is affected with reioycing in Gods Mercie and that feelingly acknowledgeth Gods fauour in his blessings Or that diuerts not the prayse in part to himselfe as the u Luk. 18.11 Pharise and is readie x Hab. 1.16 to sacrifice to his Nets That our hearts may bee stirred vp to this dutie take notice of these as meanes auayleable First Consider our no Merits of any the Lords Mercies yea our deseruings of the contrary Who must not say as IACOB y Gen. 32.10 Lord I am lesse then the least of all thy Mercies and louing kindnesses thou hast showne mee what were our Merits except such as Austine speakes of Meritamala See Paul and Dauid from this ground more then once exciting their hearts to thankefulnesse Secondly Meditate the misery of wanting the blessings inioyed Vsually it is true Carendo magis quà m fruendo The Lord for this cause is pleased to leaue vs many as spectacles of his wrath that seeing their miserie wee might be prouoked to prayse his Mercie And sometimes to withdraw them from his owne Children that wee might learne to set better price on them z Psal 32.1 See Dauid Thirdly Set our selues apart to serious view of their excellency there is none of them but haue a secret worth in them Make instance Remission of sinnes Fourthly Consider the preferment God hath giuen vs in his fauours aboue many of equall deserts with our selues which a Psal 147.19 20. Dauid thought no small motiue to thankesgiuing See also Exodus 19. Deutronomie 5.3 Matthew 13.17 Fiftly Amongst Gods owne Children thou mayst perhaps finde some thy inferiours in the measures of Grace I dare say there is no man but may say God hath in one kind or other made him a superior to his Brethren Comparison with those behind vs as it restraines Enuy so prouokes thankefulnesse Sixtly Stay not in the instrument by which thou receiuest Gods fauours But consider Gods hand reaching to thee whatsoeuer good things thou inoyest And of the dutie thus farre The reason pressing it followeth For this is the wil of God in Christ Iesus towards you that is It is that the Lord by his Sonne Christ hath signified to bee his will and after a sort the whole he requires of vs for all the good things he hath done to our soules other Expositions there are many this seemes most congruous The obseruation made to the fourth Chapter and third Verse here againe offers it selfe Thither I remit the Reader wishing only wee had all Wisedome to captiuate our thoughts to the obedience of Christ and not to allow disputes against the significations of Gods will what the LORD speakes to Ioshuah should me thinks be sufficient excitement to obedience b Iosh 1.9 Haue not I commanded thee It is that I am sure that formes our obedience to sinceritie and chiefly puts difference betwixt the integritie of Gods Children and the formalitie of Hypocrites and mercenary affection of Hyrelings Glorious things we find written of Formalists and such as for substance of the action are scarce exceeded by the most vpright in heart Yet cannot find testimonie giuen to any Hypocrite that hee made the Commandement his motiue If that were the ground of wel-doing how is it wee finde them so halting in their Obedience how that where is the same ground of doing there is not like performance Hee that said Thou shalt not commit adultery said also Thou shalt not kill He that said to IEHV Hee should destroy BAAL the Idoll of ACHAB signified also dislike of the Calues of IEROBOAM If therefore he destroyed Baal because the Lord so commanded wherefore departs he not from the sinne of Ieroboam which God had so seuerely punished by rooting out his posteritie It shall euer be the priuiledge of the vpright in heart to doe what God willeth therefore because he wills it VERS 19. Quench not the Spirit THe third Precept subordinate to preseruation of Christian ioy where the question is vsual whether Gods Spirit may possibly bee quenched in the hearts of his Children For resolution I refer the Reader to what hath beene largely treated by others Amongst the rest to my reuerend and neuer-enough commended Colleague Master Samuel Hieron of blessed memorie to whose elegancies and iudicious resolution I presume to adde nothing except perhaps distinctnesse of explication The termes are thus explaned Gods Spirit in Scripture hath a threefold notion vnder that name comes First the person of the Spirit the third in the blessed Trinitie Secondly the gifts and gracious endowments of the Spirit Thirdly the c 1. Cor. 12.3 motions of the Spirit The gifts and motions of the holy Ghost are here vnderstood Quenching in propertie of speech belongs vnto fire whose heat and light when it is put out it is said to bee quenched Thence it is translated to signifie the quelling or abolishing of the gifts and motions of the holy Ghost whereof the Scripture notes two degrees First called by Paul the d Ephes 4.30 grieuing of the holy Spirit of God when by any our misdemeanour or negligence we cause him to abate the life and vigour of his operations in vs. Secondly the other is the vtter losse and abolishment of his gifts or excitements His gifts are of three sorts First some tending to fit vs to particular callings and functions as were e 1. Cor. 12.4 5. those extraordinarie in the Primitiue Church as that of Saul f 1. Sam. 10.6 his fortitude wisedome Kingly magnanimitie fitting him to manage the affaires of his Kingdome the possible losse of such gifts Sauls example giues testimonie vnto g 1. Sam. 16.14 The Spirit of the Lord departed from SAVL Secondly There are gifts of other qualitie tending