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
him nay rather iustifie him If he iudge vs we may not iudge him but rather adore him c. But in this of loue we may reciprocate with God to reloue him is our happinesse wo if we answere him not in some measure of relouing affection That forementioned ads to it no small cōmendation It brings home ioy to the soule from euery good grace and blessing of God bestowed on our Brethren so amiable is Christian loue he neuer wants ioy that hath it if from his owne sense it flow not yet results it plenteously from others happinesse And I dare say hee hath no ioy that wants it that beares ill will at Sion Gods blessings on his children are the tortures of all such as walke in the way of h Gen. 4.5 Cain VERS 10. Night and day praying exceedingly that wee might see your face and might perfit that which is lacking in your Faith THe last effect of Timothees tydings in the Apostle is prayer amplified by the manner that it was First Assiduous Secondly Feruent Thirdly the matter to see them and that for this end to supply the defects of their Faith Night and day is a phrase of speech importing assiduitie and frequent performance of that to which they are annexed i Luk. 3.37 ANNAH serued God with fastings and prayers night and day not but that shee had her times of necessarie refreshment but that shee was frequent in these dueties Praying exceedingly The word is more then exceedingly as you would say excessiuely so intimating the feruencie of his affection in begging this blessing of God So are gracious affections of all others most seruent and that loue strongest where Grace is the bond DAVID of IONATHANS loue It k 2. Sam. 1.26 was wonderfull passing the loue of women Womens iudgement is more shallow therefore their affections strongest they are the weaker vessels if wee respect their iudgement but their passions no lesse then violent Dauid willing to expresse the feruour of Ionathans loue preferres it by this comparison Of friendship they make three kinds First Profitable where profit is the bond Secondly Pleasant where pleasure is the linke of affections Thirdly Honestie where vertue is the loadstone of loue the preeminence Heathens giue to that founded on Vertue which they say is the onely perfect friendship For first it must needs be best loue that what is most amiable procures In a gracious eye more l Psal 15.4 louely is Vertue clothed with ragges then Dishonestie in Princely Robes Secondly in this concurres the best profit and delight No mans graces so meane but may yeeld vs benefit and delightfull contentment Thirdly the helps and furtherances of loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beneficence are here eminent Aristotle giues reason why perfit amitie could not be inter males they are at discord in themselues are fickle and inconstant in their desires and iudgement Vse This once be aduised haue m Rom. 12.18 peace with all as much as may be Desire loue of none but such as feare God there can be no sound friendship nisi inter bonos I cannot but wonder to see gracious men ambilitious of gracelesse mens loue First God hath n Gen. 3.15 put enmitie betwixt the two seedes we are too foolish if wee thinke to reconcile it Secondly besides how harsh are the termes on which their friendship must be maintayned many a foule sinne must be winked at and giuen way vnto in case we thinke to hold peace with them Reproofes are gall and worme-wood til such time as their hearts are reconciled to the Law of God entyrenesse constancie of loue can none be expected so great as is procured by gracious goodnesse Obser Praying excessiuely So doe gracious desires expresse themselues by frequent and feruent prayers Looke what a gracious heart longs after it prayes for with importunitie as Dauid for o Psal 84. 42. restoring to the Tabernacle Vse 1 It differenceth the Hypocrites flying and flashing wishes from the sincere desires of Gods children The happie estate of the righteous Hypocrites see afarre off and wish to partake p Num. 23.10 Let my soule dye the death of the Righteous Prayers daily and feruent are not found in them q Pro. 17.16 The Foole hath a price put into his hand to get knowledge but hath no heart hee is loth to wearie the Lord with suites Gods children as they specially feele the miserie of the want see the excellencie of the blessings so are they daily and importunate in praying for them and are of Iacobs mind r Gen. 32.6 they will not let the Lord goe except he blesse them This account make heauen is not wonne with wishing the strongest cryes and teares are all little enough to procure grace from the Father of lights How should this perswade vs to continue in prayer Vse 2 who would lose one euidence of sinceritie especially in his desires Grace is seene more in the affection then in action performances are weake ſ Rom. 7.18 desires strong and feruent if they be gracious They may well be iealous of sinceritie that grow cold and negligent in prayer To see your face and to perfit c. The things thus prayed for are here expressed to see their face and that to this end that he might adde to their perfection Would not the writing of so pithie an Epistle so full of diuine Doctrine and exhortation suffice to this end without his presence and personall preaching Obser Sure it should seeme he was of the mind that his liuely voyce had in it more liuely energie and that Preaching was more powerfull euen to encrease Faith then Writing The priuiledge of this Ordinance it is to t Rom. 10.17 beget Faith principalitie it seemes to haue amongst the meanes to encrease it Therefore Paul hauing written to Hebrewes a large Epistle yet aduiseth them to u Heb. 13.22 suffer the Word of exhortation from their Pastors and writing to Rome a plentifull Epistle yet longs x Rom. 1.11 to see them that he might bestow vpon them some spirituall gift Vse Despise not reading of Scriptures or other holy helps of humane writings yet let prophecie haue the preeminence God hath dealt graciously with vs in these times storing vs with varietie of holy mens labours wee shall be vnthankfull if wee despise so great Grace of God offered to vs yet beware of that delusion to thinke good books better then good Sermons Feare y 1. Thes 5.20 to despise prophecie so to addict your selues to reading that you z Pro. 28.9 turne your care from hearing the Law your reading praying all things in that case become abominable Defects of Faith Could there be any in men so renowmed Some say the Apostle speakes hypothetically to supply defects of Faith if there were any but what needs such supposition when euery mans Faith is apparantly defectiue hath wants to be supplyed except perhaps wee may thinke Faith is priuiledged
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
that it is as possible for God to cease to be God as to alter his Decree of Election To which adde those other blessings appendent pardon of sinnes in iustification the continuall supply of his Spirit to sanctifie and renew vs. These and the like are blessings already exhibited affecting Paul with ioy no lesse then g Rom. 8.37 38 triumphant in the middest of tribulation Obser If any say The ioy we speake of ariseth from sense and assurance of our sharing in these blessings which sense may h Psal 51.12 be lost Answ If lost as I confesse it may be the fault is much what our owne Secondly where sense failes faith should make supply Beleeuing aboue yea against sense that i Psal 73.1 yet God is good to Israel to such as are of a cleane heart They are sound conclusions Whom the Lord once loues he euer loues and his k Rom. 11.29 gifts and calling are without repentance God sometimes withdrawes the sense of his fauour whether for chastisement or for triall or for preuention alwayes in loue to his children From Dauid for chastisement yet 〈◊〉 loue and fatherly care lest he should perish in his sinne through impenitencie from Iob for triall yet in loue of purpose to iustifie his sinceritie against the imputation of mercenarinesse charged on him by the Deuill From Paul for preuention that he should not be l 2. Cor. 12.7 puffed vp through abundance of Heauenly Reuelations But if in things exhibited perhaps our ioy may faile vs yet in things promised wee haue constant cause of reioycing The blessings promised not yet reached vnto vs Hope especially hath eye vnto and that fils the heart with ioy vnspeakeable and glorious amids neuer so seeming causes of sorrow Be it that the Lord hath with-drawne the sense of his fauour yet hope there is such as makes not ashamed that he will yet lift vp the Light of his countenance vpon vs. Be it that he permits vs in some particulars to fall yet hope there is that m Psal 37.24 he will put vnder his hand Suppose wee feele a rebellious nature resisting against the power of Gods Grace Hope we haue built on Gods promise that a day shall come when the whole body of sinne shall bee destroyed and in the interim that n Rom. 8.35 nothing shall separate In a word against all euils that may assaile vs three things there are that we may with ioy behold in the promise First protection Secondly restitution Thirdly deliuerance In defects of good things and the small measures thereof First preseruation Secondly growth Thirdly perfection of Grace and Glory Doth the Lord permit vs to temptation His o 2. Cor. 12.9 grace is sufficient to support vs. Doth he suffer vs to bee ouercome in temptation Yet promiseth he restitution by a new act of grace raysing vs And at length to set vs out of the reach of all temptations Enioy we any good grace of God though in neuer so weake measure First hee assures vs that little is p 2. Cor. 1.22 a pledge of more Secondly euen that little he will enable q Reue. 3.8 to get finall victory Thirdly and to perfect it to the day of the Lord Iesus and after this life to make vs pure as he is pure perfect as our heauenly Father is perfect So many causes of constant ioy are there to all Gods children Where are they then that charge on Gods Spirit such a depth of sorrow and sadnesse-working in the hearts of his children and for this draw backe from entring Religious courses because their ioy which as Epicures they make their Idoll they thinke all lost applying that prouerbiall scomme taken vp I thinke amongst the cups of Germanie to Gods Spirit Spiritus Caluinianus est spiritus melancholicus What doe they lesse then blaspheme while they thus speake What when Gods Spirit promiseth r 1. Pet. 1.8 ioy vnspeakeable and glorious when Christ tels vs of ſ Ioh. 16.22 ioy that shall neuer be taken away PAVL that as well ioy as holinesse is the t Gal. 5.22 fruit of the Spirit shall wee dare thus to speake And is it no ioy that Gods children feele in pardon of sinnes peace of Conscience hope of glory See them u Rom. 5.3 ioying in afflictions triumphing in death professing more x Psal 4.7 sweetnesse in experience of Gods fauour then Epicures find in all pleasures the world can afford them This I adde more A profane Epicures heart is neuer free from sorrow either in sense or expectation or in the cause Salomon said not for nothing y Prou. 14.13 In the middest of laughter the heart is heauie Suddenly they are surprised with the z Dan. 5.6 terrours of death and iudgement or if they feele not yet they feare or if any haue so put from him all sense and feare of euill so much the more cause of sorrow and lamentation hath he because God hath hardened his heart that he may destroy him I say as DAVID a Psal 34.8 Oh taste and see how gracious the Lord is make experiment but a while in holy Religious courses I am deceiued if thou change not thy mind and say as SALOMON Of all other laughter and ioy b Eccl 2.2 it is madnesse Sure it is the ioy of Gods Spirit is not knowne but by experience which made Paul say c Phil. 4.7 It passeth all vnderstanding none but he that feeles it knowes the comfort of it Something wicked men imagine thereof partly by that they see in Gods children partly by sense of the contrary in themselues which made BALAAM d Num. 23.10 wish to die the death of the Righteous But the thorow vnderstanding of it is not gotten but by experience I beseech you seriously thinke of it and let not Satan by this idle suggestion depriue you of saluation It is a true saying of that Ancient Religio is lata though not dissoluta And as true that by changing our courses we lose not our ioyes but exchange them Transitory fading earthly ioyes for e 1. Pet. 1.8 ioy vnspeakeable glorious and that fadeth not away Or if this mooue not thinke of him that said A time will come when they must f Luk. 6.25 waile and weepe that feared not before the Lord and what Iob hath The g Iob 20.5 reioycing of the Hypocrite is but short they spend their dayes in wealth and iollitie and h Iob 21.13 in a moment goe downe to Hell What weeping and wailing shall there be amongst Epicures at the last day when they shall see ABRAHAM ISAAC IACOB and all the Prophets and righteous men i Luk. 13.28 admitted into Gods Kingdome and themselues shut out of doores Secondly As it serues to animate Gods children to continue their holy courses attended with ineffable ioy so withall to checke their needlesse framing of griefe and perplexitie to themselues after a
easie then that of Atheists Thou that abhorrest Idols l Rom. 2.22 committest thou sacrilege Thou that scoffest at Poperie fallest thou into Atheisme To say in a word In turning from Idols two extremities are obserued First flying Idols and falling to superstition that furious Iehu destroyes Baals Altar and Priests yet m 2. King 10.28 29. departs not from the cleanlier Idolatrie of IEROBOAM Our people haue left Image-worship yet retayne their fathers Traditions The second is turning from Idolatrie but degenerating to meere Atheisme if not in opinion yet sure in practice How many know we scoffers at Poperie as great deriders of pure Religion laughing at Traditions yet ignorant of Gods rule of worship My Brethren what auayles it to leaue Idols if you cleaue not to the true God to abhorre strange gods and to worship none to detest superstition and to practise profanenesse I dare say there is more hope of saluation for the grossest Idolater then for the Atheist though such but in life the one hath some conscience to be wrought vpon some sense of a Deitie to affright the other is without God in this world therefore without hope of a better state in the life to come Obser The end and issue of their conuersion To serue the liuing and true God Be like then God cannot be serued till Idols be forsaken n Matt. 6.24 Yee cannot serue God and Mammon When the people professed to Ioshuah their purpose to serue God IOSHVAH replyes o Ios 24.16 19 They could not serue him What is his meaning Augustin quâ suprâ saith Augustine not with that perfection that beseemed Gods Maiestie or secondly not without Gods grace assisting and enabling them as if his purpose were to checke their presumption Better thus as later Interpreters expound supposing they retayned their Idols they could not acceptably serue God therefore presently subioynes IOSHVAH If yee will indeed serue the Lord p Ios 24.23 put away the strange gods that are among you and incline your hearts to the Lord God of Israel To like purpose said the Apostle q 1. Cor. 10.21 Yee cannot drinke the cup of the Lord and the cup of Deuils nor be partakers of the Table of the Lord and of the table of Deuils Intimating as great Antithesis betwixt God and an Idoll as betwixt God and the Deuill betwixt honouring of an Idoll and of God as betwixt worshipping God and worshipping the Deuill Vse Two sorts of people are here reproued First they whose hearts are diuided betwixt God and Idols as Israelites vnder ELIAS r 1. King 18.21 betwixt God and Baal as the Samaritan Colonies who would ſ 2. King 17.33 feare the Lord and withall serue their owne gods as Iewes in Zephanies time were wont to sweare by Iehouah t Zeph. 1.5 and by Melcom as they amongst vs that sowre our pure Religion with the Leauen of Popish superstition The second are they that halfe share themselues betwixt God and Idols their Conscience they reserue to God their knee they bend to Baal an u 1. Cor. 8.4 Idol they know is nothing yet to this nothing they prostrate their bodies Gracing idolatrous Masses with their presence and holding all semblances of outward reuerence with the most deuout Masse-mongers As our curious or couetous Trauellers Let them reade Pauls censure of such practice 1. Cor. 10.20 and tremble to continue it There remaynes in this clause the description of that God who alone is to be serued in opposition to Idols The Antithesis is remarkable shewing the wide differences betwixt our God and Idols Obser First Idols are liuelesse x Psal 115.5 6 7. they haue eyes and see not eares and heare not feet and walke not hands and handle not as Ioash scoffes at Baal to calme the tumult and turbulencie of his zealous worshippers If he be a god y Iudg. 6.31 let him plead for himselfe they are not able to auenge their contempt vpon those that wrong them As for our z Psal 33.13 God he is in heauen his eyes see his eye-lids trie the children of men he hath life in himselfe giues life to the creatures auengeth himselfe on them that prouoke him saues such as trust in him Secondly hee is the true God Truth vnderstand not that he shewes in his Assertions or Promises but truth of his Nature hee is very God that hath in him truth and substance of Deitie Whereas Idols are a 1. Cor. 8.4 nothing in the world nothing of that Idolaters conceit they are hauing nothing of the diuine Nature which their worshippers ascribe vnto them see 2. Reg. 19.18 Me thinks then wee should not choose but ioyne with Ioshuah in his choice betwixt God and Idols If others will needs serue wood and stone the worke of mens hands yet b Iosh 24.15 we and our houses will serue the Lord the liuing and true God that is c Iam 4.12 able to saue and to destroy The second fruit and euidence of their faith followes It is their patient wayting for the comming of Christ VERS 10. And to wait for his Sonne from heauen THat act of theirs let vs first take notice of and then see the description of the matter of it First by his Relation secondly Adiunct thirdly Effect The word in Pauls sense as I conceiue it implyes three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery of them a strong euidence of faith in this people First hopefull expectation and as Peter cals it looking d 2. Pet. 3.12 for the blessed appearing of Christ to Iudgement Secondly Contentment with the delay in Dauids phrase e Psal 37.7 tarrying the Lords leisure Thirdly patient continuance in the seruice of God and enduring all afflictions wayting thereon notwithstanding the reward be long delayed How forcibly from euery of these is inferred the presence of Faith of the first hopefull expectation of Christs comming to iudgement Can it be where is not perswasion of reconciliation with God who is there but as Foelix f Act. 24.25 trembles at the very mention of Iudgement to come so long as he hath conscience of sinnes and wants assurance of the pardon of them O Death O Iudgement how bitter is the remembrance of thee to a man liuing in his sinnes how desires hee to haue all mention and thought of it buryed how is hee astonished in the serious apprehension of it what maruell while he apprehends Christ only as a seuere Iudge g 2. Thes 1.8 comming to render vengeance to them that know not God and disobey the Gospell I neuer wonder at our faithlesse people distasting in our Ministerie nothing so much as the doctrine and terrour of the last Iudgement poore faithlesse impenitents they know not their peace with God nor while they practise can they beleeue pardon of sinne That once obtayned how welcome should not the mention only but the day be the h Luk. 21.28 day of Redemption
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
Christs sake is not worthy of him VERS 15.16 Who both killed the Lord Iesus and their own Prophets and haue persecuted vs and they please not God and are contrarie to all men Forbidding vs to speake to the Gentiles that they might bee saued to fill vp their sinnes alwayes for the wrath is come vpon them to the vtmost THE Apostle occasionally mentioning the Persecutions raysed by Iewes against the Church digresseth a little to a description of their manners yet so as he hath still respect to his principall purpose His ayme seemes this to preuent the scandall might aryse to Gods people in respect of Persecutions raysed by Iewes It might seeme strange the Lords only people in time past hauing such knowledge in the Law and Prophets should persecute the Gospell some weakling might perhaps thinke there was something amisse in the Doctrine when Iewes did so eagerly oppose it That scandall the Apostle would here preuent shewing it to be no new thing in that Nation Such crueltie was become hereditarie to them and persecution after a sort their Nationall sinne To this end hee remembers them how they dealt with our Sauiour and their owne Prophets That the Conclusion in this digression may bee this Crueltie in Iewes may to no man seeme strange First from their former facts Secondly Reasons their malignant nature Thirdly Gods wrath vpon them Who killed the Lord Iesus and their owne Prophets Quest Meanes he the same persons Answ Not the same particulars but men of the same Nation Quest How are they said to haue killed the Lord Iesus when it is certaine by the Story he was put to death by Authoritie of the Roman Empire and the Executioners seeme to haue beene Romane Souldiers Answ Though their hands slew him not yet their malicious accusations and slanders procured his death wherefore they are said to haue killed him The note thence is Obser Sinnes committed by others through our instigation become ours by iust imputation and participation What sinne thou excitest another to commit that thou committest the guilt of it redounds to thee in as high a nature as to him that is the immediate Executioner In Naboths death the Iudges and false witnesses were the next Agents l 1. King 21.7 13 23. IEZABEL the plotter only and instigator she is punished for sheading Naboths bloud though her hand was not vpon him Euen in mens courses it seemes iust that not only the Executioner but the Plotter Abetter Instigator Concealer of Treason be punished with death Yea see how a farre lesse degree of participation brings guilt vpon our soules The Rulers among the Iewes that but tolerated the breach of Sabbath are charged to m Neh. 13.17 haue broken the Sabbath Yea least countenance giuing to Idolatry n 1. Cor. 10.18 21. makes culpable of Idolatry Vse I say then as PAVL Communicate not with other mens sinnes beware how thou prouoke another to euill lest the guilt of his sinne yea of his soule redound to thy Conscience There is a rule that most men walke by o Gal. 6.5 Euery man shall beare his owne burthen smart for his owne sinne A true rule but misinterpreted Thine owne sinnes are they not only which thy selfe actest but what thou prouokest others to commit AHAB wrought euill in the sight of the Lord c. o 1. King 21.25 whom IEZABEL his Wife prouoked AHABS sinnes are Iezabels sinnes because shee prouoked to commit them Thy childes impietie and vncleannesse are thy sinnes if thou giue him countenance to commit them Thy Neighbours Persecution is thy Persecution if thou encourage him to persecution To which end consider Gods Commandements bind not only to our own personall performance of duties but to further their performance in others Turne and p Ezech. 18.32 cause others to turne They enioyne not only to flye sinne in our owne persons but to hinder it in others within our compasse Thou shalt q Leu. 19.17 not suffer thy Brother to sinne Obser Againe see here how sinnes once set on foot by Parents practice are oft-times continued in the Posteritie to many Generations Crueltie beganne amongst Iewes in the dayes of Prophets continues in that Nation till destruction of their Citie Isay cals them r Isai 1.4 a seed of the wicked as if their Fathers had propagated their Cruelty with their Nature IOHN BAPTIST Å¿ Mat. 3.7 a generation of Vipers as if it had beene as naturall to Iewes to receiue crueltie from their Parents as for Vipers to receiue Poyson from their Dam. So Ahabs Posteritie resemble his manners and all that come neere him or his Race taste of his malice Hence see we in all Ages sinnes spreading ouer Nations therefore called of some Nationall sinnes so passe they along in euery Generation as t 2. King 5.27 GEHEZI his Leprosie to his Posterity The question is oft mooued whether as Adams first sinne passeth to his Posterity so other actuall sinnes of immediate Parents The resolution is generall they doe not because say some their actuall sinnes are personall and singular whereas Adam stood as a publike person in whom the whole Posteritie was to stand or fall As others conceiue in termes In the precept giuen Adam was the whole Posteritie bound mans whole nature was in Adam obliged to preserue that rectitude wherein they were created whereas in immediate Parents Children are not bound Though this be truth yet may we not denie but the sinnes of other Parents though not the indiuiduall acts yet the same in kinde passe after a sort from the Parent to the Posteritie Thus conceiue There are some fleshly and as they are termed sensuall sinnes as Drunkennesse Adultery c. there are other more spirituall Those sensuall haue a kind of propagation from Parents to Children a stronger inclination and pronenesse to them they deriue from Parents through temper and constitution of the body by customary practice of such sinnes wrought in the Progenitors For others more spirituall as Pride Idolatrie Swearing c. wee see them oft continuing in the Posteritie but by other meanes as First cursed example of Parents which it is naturall for Children to imitate Secondly Education when they are nuzzeled and trayned vp therein Thirdly Chiefly by Gods iust Iudgement vpon the Parents thus visiting their sinnes by giuing ouer the Posteritie to walke in the steps of their cursed conuersation How it comes to passe we cannot so distinctly explaine but find in experience such a lineall descent of sinnes from Predecessors to Posteritie Vse It serues to admonish vs all whom God hath made Parents of Children or but Precessours to the Generation that shall come after vs to beware how wee become Ring-leaders or On-setters to any prophanenesse that we draw not on our selues the bloud of their soules that shall come after vs. It is easie to set a house on fire not so easie to quench the flame The beginnings of the inflammation we see the stop who
aduanced in Gods fauour the heauier vengeance lights on them in case of their vnthankfulnesse and disobedience Capernaum lift vp to heauen t Matt. 11.23 is brought downe to the lowest Hell iustly for their rebellion and abuse of Gods high fauour this makes the state of an Apostata more fearefull then of a simple Alien because his taste was more of Gods grace and fauour How great are the prerogatiues of GODS fauours vouchsafed to this Kingdome libertie of the Gospell peace in the profession and practice of Pietie such as Aduersaries haue long enuyed vs other Churches of God neuer yet so fully enioyed Let vs not be high-minded but feare Euery disobedience is in vs more haynous Gods vengeance will bee more extreme if perhaps wee proue vnthankfull and rebellious Vse Let euery man obserue his specialties in Gods fauours vse their meditation to excite to more obedience Is thy knowledge more see thy obedience be more also else shall u Luk. 12.47 thy stripes be more Is thy wealth greater see thy x 1. Tim. 6.18 works of mercy be more abundant Haue we more power and plentie of preaching see that wee more abound in knowledge practice euery grace of God more tolerable else shall be the state of Sodom and Gomorrhe at the day of Iudgement then ours VERS 17.18 But wee Brethren being taken from you for a short time in presence not in heart endeuoured the more abundantly to see your face with great desire Wherefore we would haue come vnto you euen I PAVL once and againe but Satan hindred vs. THe coherence seemes this the Apostle had occasionally mentioned their afflictions and professed his loue because he saw they might haply question his loue as pretended only sith he so soone left them was so long wanting to their comfort hee makes Apologie professing First his departure was enforced his absence grieuous no other then when a Father is bereft of his children Secondly in body not in Spirit Thirdly striuen against Fourthly but hindred by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word intimates a separation such as Death makes twixt Father and Child that looke what griefe a Father sustaynes when hee is bereft of his children or poore fatherlesse Orphanes depriued of Parents such and no lesse grieuous was that occasioned by his separation and absence Obser So grieuous to a Pastor sincerely affected to Gods people is euen enforced absence from the Flocke the kindest Father takes not more tenderly the want of his dearest children Reading the storie of Pauls departure from y Act. 20.18 ad 36. Ephesus me thinks I see the behauiour of a dying Father in his last farewell to his children so pithy and passionate are the Exhortations and Counsels euery word enough to make the hardest heart to melt Vers 37. in the hearing and such relenting wrought they in the people No maruell First the dangers wherein they are Secondly and z Act. 20.28 29 30. price of their soules considered Vse First they are of mercenarie disposition that are not thus affected Secondly and they haue cause to feare the vengeance threatned to men mercilesse to fatherlesse that enforce such separation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle is by some conceiued to intimate the separation and absence to be but for a short time supposing him so to speake according to his hope and opinion by others to signifie the suddennesse of his enforced separation whereto agrees the storie Act. 17. ad vers 11. Obser That sense standing occasions vs to note how Satan specially insidiatur initijs nascentis Ecclesiae and is most turbulent in the first planting of Churches At Ephesus when a 1. Cor. 16.9 the doore is opening Aduersaries are multiplied Hence in Primitiue Church grew those bloudie persecutions that plentie of Heresies wherewith the world was pestered At first rising of Luther what vprores was the whole Christian world filled withall and still as the Gospell spred it selfe newly from Kingdome to Kingdome so grew tumults more frequent and outragious Particulars of Gods children may obserue temptations most frequent and vehement in their first retyring from the world and turning to their God then conscience becomes a Lyon persecutions arise all the power and policie of Hell combine to detayne or worke a rescue The reason is euident It is the Deuils obseruation from much experience it is easier to hinder a Church from planting to hinder the rising then to destroy it once settled vpon the foundation Paul for this is fearefull to admit b 1. Tim. 3.6 Nouices to the place of Pastors knowing that as their fals are most dangerous because they are Ministers so most easie because Nouilions Vse 1 To me it is strange how to men conuersant in Scriptures and Church Storie it should seeme strange to see preuayling Ministeries accompanyed with popular tumults There is no building without noyse of hammers nor child-bearing without grones and outcryes Our Sauiour then whom the Sunne neuer saw man more peaceable harmelesse and inoffensiue scaped not the clamours and oppositions of gracelesse men in his Ministerie Paul whose courses tended all to peace so as no mans more parting with many rights for peace sake tempering himselfe in things indifferent to euery mans infirmitie yet meets with tumultuous contradictions Vse 2 Secondly I say as SYRACH My sonne c Ecclus 2.1 2. when thou entrest Gods seruice stand fast in righteousnesse and feare and prepare thy soule for temptation The beginnings are most violently assaulted Arme therefore against Satans incursions First especially against that of Pride the vsuall ouerthrow of Nouices which made Bernard aduise in our beginnings specially to labour for Humilitie though graces be then small yet as small is experience of infirmitie in temptation Secondly Remissenesse and temper though vsually beginnings are most feruent yet as no violent thing is of long continuance so sodainly is that feruour and heate of deuotion slaked Bernard And then as BERNARD Contrahitur animus subtrahitur gratia protrahitur longitudo vitae deferuescit nouitius feruor ingrauescit tepor fastidio sus blanditur voluptas fallit securitas reuocat consuetudo Thirdly diuerting the streame of affection from substance to circumstance from the mayne foundations of Faith to the nice impertinences of humane ceremonies by which wile of Satan how many haue beene transported into faction carryed to an vnbrotherly separation from the Church of God! In person not in heart In Christian amitie our persons may be sundred affections can neuer be diuided Brotherly fellowship may increase loue separation quencheth it not What maruell First presence is not necessarie to procure it nor therefore to perserue it It comes to passe said Austine by this meanes that wee loue those whom wee neuer saw that whereas all other loue growes specially from societie and familiaritie Loue Christian is procured by bare consideration and report of Graces wee heare of others neuer so farre distant from vs. Besides in this friendship
after Gods owne heart Secondly To c 1. Pet. 2.12 3.1 winne them to the truth a better preparatiue can scarce be then the inoffensiue liues of those that professe it nor greater discouragement then neglect of such honesty as falles within compasse of their apprehension It would be meditated that though in things spirituall Naturallists and Heathens know little or nothing because they are d 1. Cor. 2.14 spiritually discerned yet haue they e Rom. 2.15 written in their hearts some principles of the Law Morall by which they are directed to order their owne liues and inabled to iudge of other mens It shall behooue vs therefore in matters of this Nature to walke accurately towards them without that they may f 1. Pet. 2.1 2. glorifie God in the day of their visitation at least haue no occasion or aduantage to speake euill of our precious and most holy faith Now Lord that our wayes were made so direct that wee might keepe thy Statutes At least in Moralities known naturally we did not too foulely corrupt our selues giue occasion to aliens to blaspheme How many Christians by profession are more then Heathenish in practice growne dissolute in duties wherein the blindest amongst aliens can obserue their faultings Whether such doe more good by profession or hurt by vnholy life is hard to determine or rather easie to prooue they bring more preiudice by their licenciousnesse to the proceedings of the Gospel then thousands of others can procure furtherance by their gracious behauiour I say not but it is Gods iudgement on them that are offended and farther estranged but it is the fearefull sinne of those that occasion their alienation and g Mat. 18.7 Woe to that man by whom the offence commeth And that yee may haue lacke of nothing A second fruit of diligence preuention of want comfortable furnishing our selues with all expedient comforts of life Such blessing followes diligence by the blessing and promise of God The hand of the diligent saith SALOMON h Pro. 10.4 shall haue plentie at least sufficiency plenty proportionate to his estate like promises Salomon hath many to encourage to painefulnesse Their accomplishment as all other made of temporalties is ordinary onely it may be fayling in some few particulars Truth is the blessings of this life first are not promised absolutely but with limitation to expedience secondly with reseruation of power to the promiser First to chasten our steppings aside Secondly to trie our faith patience sincerity in obedience Thirdly are accomplished not alwayes in the particular promised but sometimes in the equiualent and by a commutation in melius Howbeit ordinarily it is true the diligent are fedde with i Pro. 30.8 food conuenient for them and rare are the examples of men diligent in their businesse that haue beene destitute of necessary prouisions No honest calling so meane but faithfully applied hath yeelded competency to those that liue in it It is amongst our quotidiana miracula as Austine termes them to see hardest Labourers with coursest diet supplied with greater strength and more solid health then those that daily feede on delicates euen to satietie This is the Lords doing and it is maruellous in our eyes and should me thinkes encourage the most sluggish amongst Loyterers to industrious heeding the workes of their vocation VERS 13.14 But I would not haue you to be ignorant Brethren concerning them which are asleepe that yee sorrow not euen as others that haue no hope For if we beleeue that Iesus died and rose againe euen so them also which sleepe in Iesus will God bring with him SVcceedeth the last Branch of Sanctitie in this Chapter commended to Gods people moderation of sorrow and lamentation for the dead in Christ Wherein considerable are first the dutie to keep meane in mourning secondly Reasons pressing the dutie first least we bewray ignorance of the blessed state of Gods children after this life secondly because immoderate sorrow is rather for hopelesse Heathen thirdly their death is no abolishing of Nature but a sleepe for a time fourthly and resurrection is certaine First of the dutie sorrow not as men without hope It should seeme the Apostle interdicts not sorrowing but desires to moderate it Augustin de verb. Apostoli Ser. 32. Contristamur nos in nostrorum mortibus necessitate amittendi sed cum spe recipiendi Obser Religion abolisheth not affections but only moderates them Paul prohibites not to mourne but to mourne without measure k Eph. 4.26 permits to be angrie so the cause be iust and due measure and moderation obserued Grace destroyes not Nature but rectifieth it it doth not abolish Reason but rectifie it depriues not of Sense but teacheth right vse of Senses proportionally kills not Affections but only orders them And the l Gal. 5.24 mortifying of affections pressed in Scripture must so be vnderstood that the Carnalitie of them only is strucken at not the Affections themselues Vse The opinion of Stoickes not allowing to their Wise man any vse of Affections not to sigh or change countenance at any crosse accident sorts neither with Religion nor Reason yet such Stoickes or stockes rather desire Worldlings to make Saints They forsooth must be so mortified as they terme it that no occasion may prouoke wrath or sorrow or ioy no not when Gods owne cause requires it Yet first God himselfe hath imprinted such Affections in mans Nature with his owne finger and they blame Gods workmanship that condemne them secondly Christ of whom it is said He m Heb. 7.26 was holy harmelesse separate from sinners that knew no sinne per experimentum yet had vse of Affections n Ioh. 35. wept ouer LAZARVS ouer the o Luc. 19.41 Citie and not without Indignation beheld the hard-heartednesse of incredulous Iewes Another sort of men wee haue in practice more then Stoicall whom no crosse from God or men can affect to sorrow Losse of Goods of Children Wiues Parents things dearest toucheth not so farre as to worke the least relenting Their patience they thinke it and insuperable fortitude not to be moued with these things their patience is it or rather their blockish senselesnesse p Ier. 5.3 Thou hast smitten them O Lord but they haue not sorrowed It was not patience but stupiditie which the Lord complained of in his people Obser Howbeit that must be confessed which Paul would here intimate Moderation of Affections is no small part of Sanctification The Corruption that hath by the Fall growne vpon the affections stands chiefly in two things first their misapplying to vnmeet Obiects secondly their exceeding or comming short of their due measure And this is that Gods Spirit doth in sanctifying them first directs them to their right Obiects secondly keepes them to their iust proportion Very Heathen saw somewhat in this kind wherefore some of them herein placed the top of Wisdome and he was with them reputed wisest that had best stay guide of his
Affections Their vertues Morall are exercised all about moderating the appetite and affectuous part of the Soule Vse Our Christian endeuour should be hither bended that rectified Reason or rather Grace and Religion may bridle our turbulent and head-strong Affections Wherefore Gods Spirit is pleased so highly to commend this temper He that ruleth his spirit saith Salomon is better q Pro. 16.34 then he that winneth a Citie and Contra Whoso hath no r Pro. 25.28 gouernment of his spirit is like a Citie broken downe that hath no walls A Meditation if any other meet for vs this part of Sanctitie being so generally neglected insomuch that we see many hungring and thirsting after knowledge of God in other parts of their life walking holy and blamelesse yet I know not how pleasing themselues and almost iustifying the inordinate motions of their tumultuous Affections In Wrath especially it is obseruable how small occasions kindle it and when it is growne to a flame no place left for Right Reason or Religion to sway it nor is the gentlest remembrance admitted though it be as that of the Lord to Ionah Å¿ Ion. 4.4 Doest thou well to be angrie Remember wee whose prayer it was that our t 1. Thess 5.23 whole spirit and soule and bodie might be kept holy and blamelesse And of these generalls thus farre Obser The particular wherein this prudent moderation is required is sorrow for the dead in Christ and it is so carried in the Apostles Exhortation as if he would teach Immoderate mourning for the dead in Christ to be for Christians most vnseemely The Saints before vs laboured herein to set bounds to Affection and to cut off occasions of excesse in that kind Abraham mournes for Sarah euen vnto weeping yet fearing lest hee should forget his measures desires to burie u Gen. 23.4 her out of his sight Aegyptians mourne for IACOB seuentie dayes Ioseph his naturall sonne x Gen. 50.3 10 onely seuen dayes Not that hee was lesse kind but more Christian-like prudent The Lord interdicts his Israel those Heathenish Rites of y Deut. 14.1 Balding and Cutting themselues for the dead And our Sauiour intimates dislike of Iewish z Mat. 9.23 Minstrelsie for increase of Sorrow Affection he thought in that case needed not the spurre but the bridle rather Indeed we read of some Saints excessiue in this kind Dauid weeping for his Absolon as Rachel for her children and would not be comforted But first both it is noted as his infirmitie and secondly in Austines iudgement August de doct Christ lib. 3. c. 21. contr Faust Manich. lib. 22. cap. 66. he bewayled not so much his sonnes death or his owne Orbitie as the punishments whereinto his soule so incestuously adulterous so vnnaturally murtherous should in likelyhood be plunged Non orbitatem doluit in eius interitu sed quia nouerat in quas poenas tam impiè adultera parricidalis anima raperetur And Bernard Bernard Planxit meritò Dauid super parricidâ filio cui perpetuo sciret obstructum exitum de ventre mortis mole criminis Thirdly And what if Dauid thus mourned for Absolons damnation Better hopes haue Christians of Christians that sleepe in the Lord. Such as make excesse of sorrowing for them most vnseemely For first how argues it ignorance in that point wherein a Christians ignorance is most shamefull the blessed state of Gods children after death And how giues it occasion to Gentiles to traduce vs when we bewayle as vtterly lost and extinct those whom we professe to liue with God Cyprian de Mortalitate Spâ—â— nostra ac fidei praeuaricatores sumus saith Cyprian Simulata ficta fucata videntur esse quae dicimus Secondly And what ods in this behalfe betwixt hopefull Christians and hopelesse Heathens while wee equally giue reines to sorrow and macerate our selues with like comfortlesse griefe Vse Our wisdome it shall be to set some reasonable limits to our sorrow for those of whom we haue reason to be perswaded that they sleepe in the Lord. Let not the Monition seeme vnnecessarie Affections are violent especially hauing shew of lawfulnesse to set them forward More frequent are the slips of Saints in things for their matter lawfull then in those that are simply vnlawfull Conscience euen of good men sets it selfe loose hauing plea of lawfulnesse for the action Herein Affection growes no lesse then tumultuous being able to warrant it selfe by instinct of Nature practice of Christ and his Saints Truth is the custome of Mourning but Stoickes none condemned howbeit saith Bernard the spirituall man that iudgeth all things Bernard de considerat lib. 3. and is iudged of no man preuents all his attempts with this three-fold consideration first whether it be lawfull secondly whether decent thirdly whether also expedient Secondly And we are not ignorant things lawfull in their kind may through neglect of due circumstances proue sinfull in the doer Eating and drinking are lawfull and necessarie yet excesse therein is censured of Gluttonie No wise man euer condemned Recreations as euill in their whole kind yet immoderate vse of Sports is little lesse then Epicurisme And sorrow for the dead hath example of Saints yea of our Sauiour to warrant it Pauls Mandate is more a Rom. 12.15 Flere cum flentibus howbeit excesse in lamentation makes it sinfull in Christians And here also hath place that Caueat of the Apostle b 2. Cor. 2.7 lest any be swallowed vp of ouer-much sorrow Meditations auaileable this way are these First of the blessed state of Gods children deliuered from the burthen of the bodie Cyprian de Mortalitate who thinks it not his gaine Saeculi laqueis non teneri nullis peccatis vitijs Carnis obnoxium fieri exemptum pressuris augentibus venenatis Diaboli faucibus liberatum ad laetitiam salutis aeternae Christo vocante proficisci Who is not of Pauls mind To be dissolued and to be with Christ is c Phil. 1.23 best of all such d Reuel 14.13 rest from their labours and their workes follow them Thus thinke as S. Cyprian aduised Desiderari eos debere non plangi nec accipiendas esse hîc atras vestes quando illi ibi instrumenta alba iam sumpserunt Secondly That argument which with Ephesians in like case preuailed why should it not sway with vs c Act. 21.14 The will of the Lord be fulfilled Let vs not make such Idols of our selues or ours as for their deaths so comfortable to grow discontented at the Lords appointments Thirdly And if that Heathen could say Praemittimus non amittimus Why thinke not Christians much more Seneca They lose not their friends but send them before Thus of the maine matter in the Text. In our passage let vs notice the Epithete giuen to the death of Gods Saints they die not but sleepe their death is a sleepe Vsuall in Scriptures See Ioh. 11. Act. 7. What
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
Saints is taught vs h Luk. 16.8 9. by the vniust policie of the deceitfull Steward Quest Doth any aske reason of the Spirit of God Answ It should suffice vs to receiue his holy instructions and reuelations without asking a reason It is his mercy that he is pleased to acquaint vs with Gods will who are we that we should prescribe to him or aske him reason of his counsells yet nothing lets with modestie to make coniecture Perhaps he would teach vs how by worse things we may worke our aduantage in goodnesse Physicians they say can make of deadliest poyson antidotes against poyson of the Vipers venome the soueraignest Triacle And there is not the worst man but may teach vs goodnesse their vilest practices may after a sort be our paternes There is an oblique kind of imitation of wicked men permitted to Gods children the rule is this Change but the obiect thou mayest imitate them in wisedome in contention in wrath in labour c. They are i Iere. 4.22 wise to doe euill learne thou wisedome to doe well They are zealous for superstition it shall be thy shame if thou bee not as zealous for Religion They striue for their pleasures for their sinnes striue thou with as great eagernesse of Gods glory Vse 1 Is it not then a worthy argument for vsurious contracts drawne from the parable Worldlings looke for their owne with vsury so the Lord for aduantage of his glory by his gifts Approues he their practice or rather vpbraydes our negligence by comparison drawne from mens courses in euill They were best say they may imbezzle their Masters goods because CHRIST by that worldlings wisdome would teach vs prouidence for our soules or because he resembles his comming to a Thiefes in the point of suddennesse thence inferre the lawfulnesse of the euery Comparisons are borrowed from things sinfull and vnlawfull to teach truth and admonish of dutie the vse of them is not to iustifie their euill but to remember vs of dutie or to explaine his truth Secondly let Christians labour for this wisedome to Vse 2 make profit of other mens euils to further them in goodnesse Gods Wisedome is in this kind remarkeable directing vs by all things that may runne into our senses to rayse vs furtherances in spirituall things the sillyest creatures he hath made our patternes their naturall inclinations are in a sort our instructions k Ier. 8.7 The Crane and Swallow teach vs to obserue our season of visitation l Isai 1.3 The Oxe and Asse to acknowledge our great Lord and Master that giues vs all things liberally to inioy The m Prou. 6.6 Pismire can teach the Sluggard prouidence and industriousnesse The worst men though sibi nequam yet may doe good to vs and bee our Monitors to holy Duties Worldlings n Psal 127.2 rise early and take late rest for the trash of this World wilt not thou redeeme some time for heauenly aduantages Gods enemies agree as SIMON and LEVI as o Gen. 49.5 brethren in euill Learne we like vnitie and consent in goodnesse Pharises trauell Sea and Land to make a Proselyte Iesuites hazzard liues to peruert from the truth oh learne of them to bee as painfull to gaine to GODS Kingdome as they are to winne to the Deuill It is probably the reason of such resemblances to teach vs out of worst things to worke our spirituall benefit Obser The conclusion now followes in summe this The time and season of Christs second Comming is amongst Gods secrets that must be adored rather then searched into Not Scripture but the euent only reueales it Of p Mat. 24.15 that day and houre knowes no man no not the Angels no nor the Sonne of man as hee is man True say some not the day and houre but the yeere at least the Age within some small compasse of time may bee knowne I wonder by what calculation that the Scripture affords vs. Saint Paul speakes here not of the seasons onely but of the times and of both teacheth they are vnreuealed The difference betweene the termes the learned in that Language thus assigne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiâ—es time at large and often time of the largest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the article and point of time that determines oportunitie as if to the point in hand the Apostle would say Touching the Yeere or Moneth or Age when the Sonne of man shall come it is as much vnreuealed as the season whether in the spring or fâ—ll by day or night at q Mark 13.35 midnight or cocke crowing or in the dawning as our Sauiour himselfe speakes both are equally vnreuealed and therefore curiously inquired r Acts 1.7 It is not for you to know the times and seasons which the Father hath kept in his owne power saith our Sauiour to his Disciples in a point conioyned something neere with the finall consummation Quest Doth any aske reason of the concealement particular we haue none to assigne this onely let vs bee assured had it beene expedient for vs to know such is GODS loue to his Church hee would haue imparted it as well as other secrets to our notice What is written wee are sure was written for Å¿ Rom. 15.4 our profit what is concealed wee are as sure was not necessary to bee knowne rather expedient to be concealed And to say truth what profit might wee imagine to come from the reuealing that flowes not as fully from the concealement perhaps our preparation would be more hastened and the malice of the worst men thereby restrayned Answ First that benefit would be peculiar to those only that should suruiue against that day For Ages fore-going in as great likelihood securitie would bee the greater Secondly besides what greater preparation to meete the Lord was in Saul when he heard and beleeued that his death should be the next morrow some pensiue sadnesse and desperate melancholy it wrought in him no penitent remorse for sinne nor godly sorrow to Repentance How were those Iewes the better prepared that knew or might haue knowne by what the Lord foretold by Esay the nigh approching of their captiuitie nay see how they grow the more indulgent to licentiousnesse f Isai 22.13 eating and drinking for tomorrow they should dye Thirdly I demand for whom is this knowledge so expedient for GODS Children or for Reprobates Gods Children haue learnt by the concealement to order euery day as their last and so to liue euery houre as if in the next moment should bee their Iudgement And for Reprobates thinke we the same infidelity would not be in them towards this as to other Reuelations What auayled it the wretched Sodomites to be told by Lot of their nigh-approching vengeance He u Gen. 19.14 seemed to them as one that mocked And what was the old World the better for all Noahs preaching and building the Arke for his owne preseruation And what would it auayle an Infidell if a Prophet
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
sort willingly putting from them that fruit of the Spirit ioy in the fauour and free grace of God That though the Lord hath done wonderfull things for their soules deliuered them from power of darkenesse mortified their corruptions sanctified them by his Spirit yet macerate their soules with sorrowes and pine away in perplexed feares of the wrath of God from which they are deliuered What is it that should thus perplexe a Childe of God truely fearing his Name and desiring in all things to liue honestly Is it their past sinnes they are no sooner repented but they are forgiuen and so esteemed as if they had neuer bin committed Is it their present imperfections They are couered with the perfection of Christs obedience Is it the rebellion of their hearts That issues not from them but from k Rom. 7.20 sinne dwelling in them Is it doubt of perseuerance That is founded on how many pillars that shall neuer bee shaken Gods l Iohn 10.29 power and promise Christs merit and intercession Gods Spirits vertue and continuall subministration Is it afflictions They m Rom. 8.28 worke to our good Is it Death n Heb. 2.14 Christ hath ouercome it Is it Iudgement It is o Rom. 8.33 God that iustifieth Is it Damnation There is none to them that are in Christ To conclude thou canst thinke of nothing that can be true cause of sorrow to thee being in Christ not walking after the flesh but after the Spirit p Psal 43.5 Why art thou then cast downe my soule and why art thou so disquieted within mee Trust in the Lord he is the helpe of thy countenance and thy God q Phil. 4.4 Reioyce in the Lord alwayes and againe I say Reioyce He is not thorowly thankefull for Gods fauours whom they affect not vnto reioycing And let that bee a second point of notice from this Text that Gods fauours ought to affect vs euen to reioycing So is the Precept r Phil. 4.4 Reioyce in the Lord alwayes againe I say Reioyce he doubles the mandate to shew the necessitie of the dutie The end of Leuiticall Festiuities was this It is in truth the top of Thankefulnesse arguing not onely our sense of Gods fauour but our right prizing and valuation of his blessings Who feeles himselfe affected with Ioy for a benefit of no esteeme with him And who but a man conceiuing some singular sweetnesse in the fauours of God can bee affected with them vnto reioycing Therefore the Lord sometimes permits vs to sense of the want of them that in the restoring we might find fuller comfort Ber. in Cantic Serm. 68. Sweetly said BERNARD Placet cunctis securitas sed ei magis qui timuit lucunda omnibus lux sed euadenti de potestate tenebrarum iucundior Transsisse de morte ad vitam vitae gratiam duplicat It is his opinion that though Angels in Heauen haue their Ioy in that God was pleased to preserue them in the state of Blessednesse yet more full is the Ioy of Gods Children the sonnes of men that once fell from their happinesse and are againe restored by the death of Christ Lamentable is the coldnesse of our affections in enioying the fauours of God that howsoeuer wee can sometimes say God a thanke yet euen his prime fauours such as accompany Saluation few are so farre affected withall as to reioyce in them It were well wee did not sometimes murmure against him for the small measures of Grace bestowed on vs. It seemes little to vs to Å¿ Marke 9.24 see our infidelitie and striue against it though that argue the presence of Faith except wee obtayne full victorie against all doubtings Little we thinke it that wee haue a t Nehem. 1.11 desire to feare Gods Name though euen for that Nehemiah layes clayme to the promise of God except wee be quite rid of all securitie and euen seruilitie in our feare Little that wee haue receiued a desire in all things to liue honestly though that in Pauls acknowledgement be the u Heb. 13.18 marke of a good Conscience except also our abilities to doe good bee answerable to our will Oh Brethren consider These little gifts are great fauours if we consider our no merits at the Giuers hands yea our deseruings of the contrary Be admonished to acknowledge them according to their worth and to make euen the lest testimonies of Gods fauour occasions to thee of reioycing x Mat. 25.23 Hee shall neuer bee ruler ouer much that is not faithfull in his little Neuer let him looke for perfection that rightly prizeth not the beginnings of Grace in his heart But much more damnable is that discontentment at sundry prime blessings tending to life and godlinesse to be seene in our multitude It was in Pauls esteeme a chiefe Blessing granted vnto Iewes that to y Rom. 3.2 them were committed the Oracles of God A speciall fauour God promiseth it to his Church To z Ier. 3.15 giue them Pastours after his owne heart to feed them with knowledge and vnderstanding Saith the Euangelist of it vouchsafed to ZABVLON and NEPHTHALI It is a Mat. 4.16 as light to them that haue long sitten in darkenesse and in the shaddow of death O wretched Miscreants they that cry out vpon this blessing and fauour of God as of some great vengeance and as Gadarens preferre their swinish affections and brutish pleasures before the sacred Word of God that should bee to vs as to IEREMIE b Jer. 15.16 The very ioy and reioycing of our hearts Wonderfull is Gods patience in mens prouocation I should else wonder that hee had not long since sent vpon vs c Amos 8.11 that famine in the Prophet not of bread and water but of hearing the Word of God Quest Lastly would any know how he may prouide to haue this holy Ioy alwayes conuersant with him Answ Three Graces of God there are especially auayleable this way First Faith Secondly Hope Thirdly Constant Obedience Faith giues vs title to the promises to Christ his Merits Righteousnesse Kingdome If that faile vs in the exercise yet hope sustaines the Soule while it beholds the blessings in the promise certaine though not yet exhibited Obedience constant and vninterrupted qualifies vs after a sort to receiue the Promises and as an euidence furthers vs in expectation of the Blessings Neyther Faith nor Hope are founded on our Obedience but the exercise of both is furthered by Obedience in such sort that longer then thou holdst on conscionably thy course of holy Obedience thou canst neyther bee assured of Gods Fauour nor on any sound euidence except his Blessings promised Bernard de Verb Apost non est Regnum Dei c. ser 2. Sic fatui filij ADAM praecipiti saltu iustitiam transilientes pacem rem finalem in principium conuertere peruertere vultis Nemo enim est qui gaudere non velit Non stabit non erit istud quia