the same shall he receiue of the Lord. Thirdly We call God Father and so he is and cannot but acknowledge his Fatherly loue to vs in Christ How should we not be perswaded that what he sees b Mat. 7.11 best for vs that he will giue vs If Peace were better for thee then Trouble Riches then Want Honor then Infamie makest thou question but the Lord would giue it thee Thou knowest not then the bowels of his Fatherly loue to thee in Christ farre exceeding the loue of the tenderest father towards the sonne of his loines Lastly let that now propounded neuer be forgotten an Argument me thinkes forcible to curbe in all men carnall emulation In those things wherein wee seeme to be disaduantaged in respect of our brethren wee are sure to haue in one kind or another our prerogatiue and priuiledge to counteruaile it VERS 16. For the Lord himselfe shall descend from Heauen with a shout with the voice of the Archangell and with the Trumpe of God and the dead in Christ shall rise first THe Explication followes first by causes principall and subseruient secondly the order of proceeding then holden Vers 16.17 In the words are three things considerable first that Christ shall come secondly the manner of his comming thirdly the effects and consequents thereof That there shall be such a glorious comming of Christ to Iudgement Scriptures plentifully proue c Act. 1.11 This same IESVS shall so come as you haue seene him goe into Heauen d Mat. 24.30 They shall see the Sonne of man comming in the Clouds with Power and great Glory e Iude 14. ENOCH the seuenth from ADAM prophecied hereof Behold the Lord commeth with ten thousands of his Saints The Lord was pleased to grant some intimation hereof to the very Heathen by their Sybillae Augustine and Eusebius record the Verses of Sybilla Erythraea to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence they had it whether by extraordinarie reuelation or by some notice from Scriptures of old Testament it is not materiall to enquire The Lord it seemes would haue extant amongst the Heathen some Predictions thereof as also of other things the better to make way for entertainment of the Gospell amongst Gentiles in the fulnesse of time when they should see the Principles thereof haue consent from their owne Writers whose Authoritie was sacred amongst them Reasons of it are many amongst many take these few first to declare the iustice and equitie of Gods secret iudgement for which cause it s called f Rom. 2.5 the day of declaring the iust iudgement of God There is at euery mans death a iudgement of absolution or condemnation passed vpon their soules according to their faith or infidelitie repentance or impenitencie but to vs as yet secret The Lord therefore hath appointed a day of generall Assise wherein euery mans works shall come to examination and publique view and all the world be forced to acknowledge the equitie of the Lords secret proceedings To this tend other actions of the Lord euidencing the same truth as g Iude 15. conuiction of all the vngodly of their vnlawfull deeds which they haue vngodlily committed Though I doubt not but its true of most men they liue and dye as those heretiques Paul speakes of h Tit. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their cōscience being witnesse iudge against them yet hath it pleased the Lord so to appoint that there shal be a farther and more publique conuiction of them that if any hypocrite shall be so impudent as to obtrude vnto the Lord the formall seruice he hath done his mouth may be stopped and his face couered with confusion when his owne heart shall tell him men and Angels witnessing he hath bin a Formallist onely in Christianitie A second reason is the execution of full vengeance vpon the bodies and soules of them that haue either ignorantly or maliciously i 2. Thes 1.8 disobeyed the Gospel And this reason is furthered by two others First though they now in their soules suffer what their sinnes haue deserued yet by their bodies the instrumēts of their soules in sinning in the same state of sencelesnesse with the bodies of Gods Saints It s meet therefore that there should be such a comming of Christ that as bodies and soules haue been fellowes in euill doing so they may both partake in the punishmēt of their abominations Secōdly moreouer it s to be considered that howsoeuer the personall acts of sinne in the vngodly are as they are acts transient and seene to die with the committers yet haue many of them a propagation along euen to a thousand generations It is said of Ieroboam He made Israel to sinne It is true not onely of the time wherein he liued but the infection of that policie and example reached to many succeeding ages The same is true of other sins and sinners the poyson and stench of their abominations continue long after the death of their first Authors Saint Iude tells vs of some in his time that walked in the way of CAIN and BALAAM Themselues were long since dead but the poyson of their example remained euen to Iudes time and will doe to the end of the world And it is not to be doubted but that all the sinnes of other men occasioned by their example shal be punished in thē as well as those that in their owne persons they committed To the end therefore that they may haue a full measure of wrath according to the full measure of their sins there must be a second comming of Christ to the vniuersall Iudgement and these are some ends in respect of the wicked I might be infinite in setting down other ends that respect Gods children As first the clearing of their innocencie to the faces of them that haue loaden them with vniust slanders and accusations Secondly the recompensing of their labours that haue not receiued in this life any visible reward And what should I tell you of the vses it hath in respect of God himselfe and his Christ How often quarrell we at the dispensations of his prouidence that hee casts prosperitie vpon the wicked and exerciseth his children with continuall afflictions There must a day come when men shall k Mal. 3.18 discerne betwixt him that serues God him that serues him not and the equity of Gods present disposition shal appeare to all men when the wicked shal be forced to confesse they found the Lord liberall to them in the things of this earth and Gods children haue all their afflictions rewarded with a full measure of glory Let vs now come to the manner of his comming and then we subioyne the vses The manner is described to be with great terror Maiestie and glory With the voyce of the Archangel and with the Trumpe of God My purpose is not vpon this occasion to enter the controuersie about the orders and degrees of dignity amongst Angels That there
God There is none so simple but if he well vnderstood the Word of God giues ſ Psal 19.7 him wisedome to know at least things necessarie to saluation See also 2. Cor. 3. Vse What thē may be thought of our people after so plain and plentifull teaching such as the Prophet describes t Isai 28.13 Line vpon line precept vpon precept Yet not so vnderstanding the plainest principles and rudiments of faith yea to this day vnacquainted with the termes of Scripture wherein the maine foundations of our faith are deliuered Should I acquaint you withall whether it would breed more compassion of their miserie or indignation at their wilfull sottishnesse is hard to say If the question were propounded to many of our people that Paul once put foorth to the Ephesians u Act. 19.2 Haue ye receiued the holy Ghost since ye beleeued I feare me like would bee the answere They know not whether there be an holy Ghost or no. In a point I am sure of as necessary knowledge and cleare reuelation as grosse and palpable ignorance hath bene discouered We all feele the smart of Adams sinne in our bodies and soules the earth and all we put our hands vnto put vs in mind of our fall in him How many yet know not the fountaine of that miserie nor haue taken notice of any thing read or preached so farre as to know by name that man in whom we all haue sinned and are depriued of the glory of God And for the person of Christ by whom we haue redemption from that misery alacke the while there are thousands amongst vs to whom besides the Name of Iesus nothing is knowne of his Natures Person Offices Actions Benefits thence accruing to vs or of the means to apply them and make them our owne As it is said of the Athenians they had an Altar to the true God but the inscription was to the x Act. 17.23 vnknowne God so some formall worship our people performe to God and his Christ who or what an one he is to whom this worship is performed they know not I beseech you all in the Bowels of Christ and as you tender the saluation of your soules take notice of it and labour for knowledge of God in Christ Me thinkes there need no other Arguments then this Text affoords The state of ignorance is a state of darkenesse as dangerous as discomfortable Gods children are deliuered from it Thou canst by no meanes bee assured of thine adoption or saluation whilst thou liuest in grosse ignorance of the Scriptures Shall I say more Because I know the people thinke highly of their blindest deuotion be your deuotion neuer so feruent your prayers neuer so freuent your almes-deedes neuer so abundant there is none of these please God while you liue in grosse ignorance and loue it The Iewes had the y Rom. 10.2 zeale of God but not according to knowledge Reiected from Gods acceptance is all such blind zeale such ignorant deuotion Their priuiledge followes That Day shall not take them as a Thiefe Shall it not then come to Gods children as a thiefe in a time vnknowne Answeres are diuersly conceiued First In this respect as a thiefe because in a time vnknowne In this respect not as a thiefe because it is alwayes expected Secondly There is difference betwixt comming as a thiefe and taking as a thiefe It comes on Gods children as a thiefe in a time vncertaine It takes them not as a thiefe working their spoile and destruction But as our Sauiour saith of the Prince of this World He comes z Ioh. 14.30 but hath no part in me so comes the destruction of that Day but hath no part in Gods childrē Behold then the excellent priuiledge of the sonnes and daughters of God They are free from that destruction the last day brings on the world of the vngodly Hence in the Gospell it is called The a Luk. 21.28 Day of their redemption by PETER b Act. 3.19 The time of refreshing And though then the Lord shall render tribulation to them that trouble his yet to them that c 2. Thes 2.7 are troubled he giues rest with the Saints What maruell All causes of condemnation are remooued from their persons The guilt and punishment of their sinnes deriued from them to Christ and by him d Col. 2.14 cancelled on the Crosse The power of sinne mortified by the holy Ghost dwelling in them yea at that day so abolished that there remaines not any the least relique of inclination to disobedience not the least want or defect of righteousnesse Vse And it serues vnspeakeably for the consolation of Gods children There is nothing I confesse so dreadfull to a mans serious meditation as that Day of the Lords comming taken as it is set out in the Word of God and considering our selues as we are by Nature the e Ephe. 2.3 children of wrath sonnes and daughters of disobedience Who trembles not reading what PETER speakes of f 2. Pet. 3.10 the dissolution what Paul and our Sauiour concerning g Rom. 14.12 strictnesse of accounts then to be made of our workes words of euery not only euill but euen h Mat. 12.36 idle word But brethren when we consider what the Lord euery where assures vs for our comfort he comes to refresh vs not to torment vs to redeeme not to imprison vs to saue not to destroy vs to destroy sinne in vs not vs for sinne how much cause haue wee to lift vp our heads with ioy and as Paul saith to i 2. Tim. 4.8 loue his appearing and with the k Reuel 22.17 20. Spirit and Bride to say Come Amen Euen so come Lord Iesus come quickely VERS 5.6 Yee are all the children of Light and children of the Day c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est The Apostle continues still to set forth the gracious estate of Gods children he had said before they were not in Darkenesse as if that had beene too little they are children of Light and of the Day The amplifications are two First by the extent in the subiect Ye are all children of Light Secondly by comparison of vnequals not of light onely but of the Day and in the Antithesis yee are not of the Night no nor so much as of Darkenesse Light in property of speech is that visible creature qualitie or whatsoeuer you will call it that makes things visible vnto vs. The Scripture translates it to signifie especially foure things First l Ioh. 3.19 Knowledge Secondly Meanes of knowledge Thirdly m Ephe. 5.8 Sanctitie Fourthly n Isai 59.9 Felicitie Reason of the Metaphor ariseth from likenes semblable properties of Light to the things which it is translated to signifie The propertie office of Light is to discouer vnto vs the differences of things visible not vnfitly therefore is knowledge and the meanes thereof resembled by it It is a thing maruellous pure admitting no mixture
the very iawes of the Deuill neuer yet had grace to bethinke themselues of the future state of their soules what is heard from men of better inclinations but peace and safety God hath giuen vs peace round about and linked vs in amity with most neighbour Nations The Gospel they say wee haue by Gods mercy preached plentifully amongst vs. These are I confesse great blessings of God But brethren where are all this while the fruits of the Gospel except the cursed fruits of disobedience may be imputed to the Gospel It is a remarkeable speech in Ieremie to the Iewes boasting of like priuiledge u Iere. 7.4 12. The Temple of the Lord the Temple of the Lord is amongst vs. But goe to Shilo saith the Lord where once I set my Name See what I haue done to it Hee would teach vs that his Grace is not tied to any particular place or people so but for their disobedience he may and will remooue it Where is Ierusalem the Citie of the great King of which the Lord said more then euer he said of any place x Psal 132.14 This is my rest here will I dwell for euer What is become of those Churches of Asia famous in their times and renowned through the whole world Where is Galatia Corinth Thessalonica and the rest all of them become either ruinous heapes or dwellings for cursed Mahumetans And as Paul speakes Let not vs be y Rom. 11.20 high-minded but feare For infidelitie and impenitency they were broken off By faith if there bee any we haue our standing But if for impenitency he spared not them let vs take heed left he also spare not vs. The Lord giue vs all grace ouer whom his Name is called seriously to thinke of these things and lay them to heart And to Gods children let this bee argument sufficient of watchfulnesse The generall securitie of the multitude that are amongst vs. As do others Whether this be added as a reason to disswade securitie or as a preuention to cut off what some might obiect I will not ouer-busily inquire It may be he conceiues some such obiection What meanes this taske of vigilancie so streightly laid vpon vs more then others Why may not we as others sleepe securely The Apostle implies answere Your state is other then that of others Therefore so must be your behauiour Yee are children of Light so are not others your behauiour should bee as discrepant as is your state from theirs Obser The difference of our state from others in spirituall things should draw with it a difference of behauiour z Ephe. 4.17 Walke not henceforth as other Gentiles walke your state is now different a Ephe. 5.8 Though ye were Darkenesse yet now are yee Light in the Lord. Walke therefore as children of Light The Scripture is plentifull this way calling still for our separation from the wicked not so much in our persons as in our behauiour How often beats the Lord vpon it to his people That sith hee had chosen them to bee his peculiar people they should flie from the profane customes and conuersation of the Heathen See Deut. 12. Iere. 17. and that of the Apostle b Rom. 12.2 Fashion not your selues to the world Vse It affoords vs answere to those foolish Arguments and pleaes for profanenesse rise amongst our people with whom the Argument goes for currant Thus doe others in other places profaning the Lords Sabbath c. Why not we I wonder they reason not for Idolatry Swearing Whoring c. For these things also doe many others Mee thinkes the answere is ready Our state is different God hath of his mercy c 1. Pet. 2.9 called vs out of Darkenesse into his marueilous Light that we should shew foorth the vertues of him that hath called vs not liue in the vices of the world out of which we are called And will we indeede be like to people profane and disobedient First saith the Apostle We d Ephe. 4.20 haue not so learned Christ if we haue beene taught as the trueth is in Iesus Secondly It is iust with God to make them e Reuel 18.4 fellowes in punishment that will needes be fellowes in disobedience Secondly There is another sort and they are much amongst men Mungrill Christians as I may terme them as it is said of Samaritanes They feared God g 2. Kin. 17.33 and serued their Idols and as of Israel They sware by the Lord h Zeph. 1.5 and by Melcom So these make a mixture in their Iudgement and practice of profanenesse and pietie of Christian Religion and Antichristian superstition heare as Protestants beleeue as Papists professe as Christians liue as Heathen talke as Saints doe as Deuils so abominable disobedient and to euery good worke so reprobate are they The Lord to Israel permitted no medleyes A garment of Linsey-woolsey his people might not weare nor sow their field with Miscellane to teach say most Interpreters how farre his people should bee from such medleyes in Religion And though I say not it is a perfect rule to trie truth of Religion and Grace by farthest distance from Heathens practice for I know there are some principles of i Rom. 2.14 the Law written in their hearts yet this I am sure of euill things should bee so much more detestable vnto vs because euill men practise them and for things good in their matter Gods children should adde another forme and manner of performance that they may be acceptable vnto God Shall I neede to adde other reasons Consider this First If we be Gods There is another k 1. Joh. 4.4 spirit in vs then in the world as different in his operations as exceeding in power We haue Paul telling vs That l Rom. 8.14 as many as are the sonnes of God are led by his Spirit and they are none of his in whom that spirit workes m Ephe. 2.2 that rules in the children of disobedience Secondly We should consider what Peter hath Christ hath ransomed and redeemed vs not onely from the guilt and punishment of our sinnes but from our n 1. Pet. 1.18 va ne conuersation taught by traditions of our Fathers They talke idly that boast of Christ their Redeemer from Hell whom hee hath not freed from the power of darkenesse Thirdly That of the same Apostle may not be forgottē o 1. Pet. 4.3 It is enough if any thing be enough that we haue spent our former times in doing the will of the Gentiles The little that remaines of life how little it is we know not wee should me thinkes willingly consecrate to the seruice of him that hath bought vs with a price The second duty concerning vs in respect of our gracious estate is Sobrietie strictly taken Hieron in Ezec. cap. 44. Ebrietas non solum in potione vini sed in omnibus rebus oslenditur quibus incontractibus in ne gotijs saeculi damnis
the Gospel It is of two sorts first generall whereby we beleeue the Doctrine of the Gospel in generall secondly particular whereby we beleeue it as true to vs. Of the first sort yee may conceiue the faith of the Eunuch being yet a Nouice q Act 8.37 I beleeue that Iesus Christ is the Sonne of God Of the second that of Paul Christ loued r Gal. 2.20 me and gaue himselfe for me Both these haue their vse in Christian Warfare one laying the ground of Comfort the other applying it to our selues Temptations yee shall see assaulting in both kinds the Deuill labouring to make vs Infidels in the generall that he may make vs incredulous in the particular Example In Cyprians dayes he stirred vp Nouatus to broach this Heresie That pardon of sinnes purchased by Christ belonged not to any denying Christ through feare of persecution though afterwards repenting a dangerous and discomfortable Ground the Mind giuing credence to that error and persisting therein the Conscience guiltie of that sinne apprehends nothing but horror and astonishment Not much vnlike are those we haue experience of at this day Thoughts of Atheisme and Blasphemie cannot stand with grace no not though abhorred mourned for striuen against A false conclusion giue way in that generall all comfort in thy particular failes thee Al. Omissions of knowne duties cannot stand with sanctification A false conclusion except it be mollified Of Asa it is said He remoued not the high places f 2. Chron. 15.7 yet was his heart vpright with the Lord all his dayes There be other infirmities besides that of ignorance out of which such omissions may proceed Thus in the generalitie wee see how Faith is oppugned withall how necessarie Faith and the right information thereof in the generall is for comfort Like thinke we of the particular for let generall grounds be neuer so firmely beleeued except with like firmenesse Faith can assume the Conscience is all-out as comfortlesse Euery temptation suppose to bee a secret Syllogisme Wherein sometimes we haue the Proposition corrupted after the Assumption assaulted that the Conclusion follow not to the comfort of Conscience In the question of Adoption Example whether we bee the sons of God thus reasons the mind for comfort of Conscience Whosoeuer are t Rom. 8.14 led by the Spirit of God are the Sons of God I am led by the Spirit of God Ergo I am the child of God Sometimes the Proposition is assaulted by Satan it must thus be vnderstood whosoeuer in euery particular action is led by the Spirit of God he onely is the child of God yeeld him but this to corrupt the principle thy conscience must assume the negatiue Sith u Iames 3.2 in many things wee sinne all and inferre the conclusion discomfortably Or suppose thou haue wisedome to vphold the Proposition as Paul hath directed that it is meant of those that in x Rom. 8.1 course of their life follow the Spirits guidance though in particulars the flesh preuaile then assaults he thee in the Assumption permits by no meanes to bee assured of our guidance by the Spirit of God So that we see how necessary against the euill Day it is to fortifie our selues with faith generall and particular By the way obserue how professedly the Church of Rome sets her selfe to hinder all solid comfort of the soule in temptation First Allowing vs no sound ground for generall saith the mâ—â—ters whereof wee must take on trust from them without daring to y Act. 17.11 search the Scriptures whether the thing be so out of which what faith can arise more then meerely humane Secondly accusing yea accursing the very endeuour of speciall faith as presumptuous allowing vs onely a coniecturall opinion and probable hope that it may be we are such and so qualified as they that shall bee heires of saluation What a paper brest-plate frame they vs of such faith to keepe out z Ephe. 6.16 the fierie Dartes of the Deuill Leaue them The second part of the Brest-plate is Loue of God and of our Neighbour The nature of this gracious affection is best knowne by sense Thus yet conceiue a description of it by effects first wel-wishing secondly adhering thirdly desire of vnion with the person loued The kinds of it they make two first Concupiscentiae whose maine scope in louing is the good of the louer secondly Amicitiae when wee loue whom wee loue for his owne sake without respect to our owne priuate Of this sort is that we owe to God and men It steads vs in the Spirituall Conflict first as an Euidence secondly by its Operation As an Euidence the very presence of it is a marke of our adoption and a 1. Ioh. 3.14 translation from death to life so that if euer the Conscience be fifted about the maine whether wee be in state of grace or not this gracious affection presents it selfe to the eye of Conscience to stay it from doubting Secondly by the Operation which ye may thus conceiue it causeth vs to cleaue close to what we loue and sets such a price thereon b Cant. 8.7 that nothing will cause vs to part with it Suppose the temptation be to forsake the Truth of Religion perhaps vpon such allurements as Domas was misse-led withall thus Loue teacheth to reason The truth of Gods Word I haue found to be Gods c Amos 1.16 power to my conuersion the same hath been d Psal 119.50 my comfort in trouble sweetnesse I haue found in it such as the Honey-combe cannot afford How shall I forsake this Truth c. The Helmet is Hope that is the firme expectation of the good things God hath promised and not yet exhibited the maine whereof is the end of our Faith the saluation of our Soules It is of two sorts first the hope of the Hypocrite which is as Iob sayth as the Spiders web with euery blast of temptation beaten downe inasmuch as it hath no sure foundation nor euidence to rest on secondly the hope of the Righteous that e Rom. 5.5 neuer makes ashamed The stead it doth vs in temptation is such that Paul calls it the f Heb. 6.19 Anchor of the Soulo Thus conceiue how There are certaine blessings which God hath promised Christ purchased yet we possesse not saue onely in title g Phil. 1.6 as To perfect the good worke begun to the Day of the Lord Iesus h 1. Cor. 1.8 To confirme vs blamelesse to the end To i Rom. 16.20 tread downe Satan vnder our feet c. The cases oft fall out that we feele nothing lesse then what is promised perhaps declining in stead of growing in grace weakening rather then establishing of faith c. the cunning Deuill working vpon aduantage of our sense labours thereby to ouerthrow our faith Here now is the vse of Hope expecting aboue reason and sense the blessings promised considering the faithfulnesse and power of the
to euill so that corruption breakes not forth into ancient outrage whether through feare of wrath conscience is striken withall or p Heb. 6.5 hope to partake the glorious recompence of Gods Children or shame in the Church of God to bee noted of impietie Sixtly To reforme in part when in some particulars it preuayles to worke obedience in positiue duties as q Mar. 6.20 HEROD in many things heard IOHN Baptist Seuenthly In none of these degrees finde wee the pledge of Election euen Cast-awayes haue thus farre felt the power of the Word But when a man can say his conscience bearing him witnesse through the Holy Ghost the disposition of his heart is thorowly altered and changed from Prophanesse to Holinesse and that he hath so seene the face of God that r 2. Cor. 3.18 he is transformed into the same Image from glory to glory that man hath if Paul could iudge a pledge infallible of his election to life Bernard in Cantic Serm. 57. Ad locum Sinon solùm compungeris in sermone illo sed conuerteris totus ad Dominum iurans statuens custodire iudicia iustitiae eius etiam adesse ipsum iam noueris praesertim si te inardescere sentias amore eius It shall behooue vs as many as desire to make our Calling and Election sure to our selues to inquire whether in this degree we haue felt the Word of God powerfull in our soules It is something when we can say wee haue felt the terrors of the Lord in the Conscience something that we haue beene humbled and pressed with the burthen of our sinnes something that wee feele corruption restrayned our liues though but in part reformed If there Grace make a period thus farre yet it aduantageth men vt mitiûs ardeant But of thy Saluation and Election to life thou hast no full euidence till thou hast felt Gods Word powerfull to change and renew thee after the Image of him that created thee And that is the thing intimated in the next particular And in the Holy Ghost There be that conceit the Apostle to vnderstand the extraordinary gifts of the Holy Ghost in Primitiue Church giuen by laying on of the Apostles hands as those of tongues prophecie c. Chrysostome and Theodoret better expound it that gift of God that worke of his Spirit whereby they were borne anew and sanctified For as touching those other gifts though excellent extraordinary yet were they no euidences of Election sith many ſ Mat. 7.22.23 Luke 10.20 Cast-awayes haue beene partakers thereof And as many of Gods Chosen haue beene without them The Holy Ghost therefore vnderstand renewing and sanctifying them Obser This then let be obserued as an vndoubtfull euidence of Election from whence a man may conclude infallibly his owne choice to life and charitably entertaine like perswasion of others in whom he sees probable euidences thereof When God is pleased so farre to magnifie the power of his Word in our hearts as t Iohn 17.17 thereby to sanctifie vs implyeth not our Sauiour so much when praying for it to his Father he limits it to them onely that according to Election of Grace hee had giuen him out of the World and excludes the World And what else meanes Paul when he makes Regeneration as it were an actuall putting vs in possession of Saluation He hath u Tit. 3.5 saued vs by the washing of the new birth x 2. Tim. 1.9 saued vs and called vs with a holy Calling by this Calling whereby wee are made holy giuen vs possession of Saluation in the beginnings thereof Vse 1 The more strange is that conclusion maintayned by Papists and others that Sanctification is incident into very Reprobates that Cast-awayes as well as GODS Chosen are partakers of the renewing of the Holy Ghost Mee thinkes then it must bee they are truely and really vnited vnto Christ for how else partake they his Spirit to sanctifie them Are they sanctified that haue not his Spirit or haue they his Spirit that are not members of him or else is it true that Sanctification is a priuiledge peculiar to the Elect Thus thinke other Graces as illumination c. they may partake that are not knit vnto Christ y Heb. 6. a disposition to Sanctification may be vouchsafed vnto them they may haue it in fieri not in facto esse The truth or rooted soundnes thereof how can they partake sith they partake not the z Psal 133.2 Oyntment of our AARON that are scarce his excrements nor so neere him as the skirts of his clothing And if any passages of Scriptures seeme to sound another way and to terme them a Heb. 10.29 Heb. 6.4 5. sanctified they meane First sacramentally Secondly or putatiuely Thirdly or at most by way of disposition Vse 2 This Ground therefore let vs hold firme that truth of Sanctification fals into no Reprobate is the peculiar priuiledge of Gods Chosen Can wee thereout assume that we are sanctified the conclusion will follow firmely therefore we are elected The maine difficultie stands in discerning our Sanctification And is made so much the greater by things so like and so neere of kinne vnto it that without exact skill it is hard to cut a difference Two things there are especially Cognatae sanctitati First is Ciuilitie or as we commonly terme it ciuill honestie The second Grace restrayning It may bee they differ only as the cause and the effect Ciuilitie as some thinke being the fruit of restrayning Grace let vs yet distinctly inquire of them and their difference from true Sanctitie Betwixt Ciuilitie and Sanctification obserue these differences First Ciuilitie is oft wrought by meere morall education according to naturall principles without any knowledge or so much as desire to bee acquainted with the Word of God So see wee many following that rule of the Law of Nature What thou wouldst not haue done to thee doe not thou to others carefull of common honestie in matters of contract and traffique with men liuing in obedience to Ciuill Lawes restrayned from Drunkennesse Whoredome and the like Enormities though vtterly vnacquainted with the Word of God Sanctification though it incline to carefull obseruance of the same duties yet not by Aristotles Morall Precepts but by b Iohn 17.17 the Word of God And this wee may boldly say A ciuill Christian obseruing these duties without knowledge of their Iniunction in the Word of God is as farre from Sanctification as were Heathen Moralists sith they also out of some grounds performed like duties Secondly If vsually it is obseruable Ciuilitie stayes if not onely yet principally in duties of the second Table where the light of Nature is cleerest For matters of Pietie if any bee obserued it is but ceremoniously and so farre as they tend to preserue credit and esteeme of moderate men in those societies whereof they are members True Sanctity as conscionably obserues duties of c Tit. 2.12 Pietie as of
commemoration of their vertues It sufficeth not Papists but they stile vs sacrilegious because we giue them not Gods honour of inuocation August de vera Relig. cap. 55. though Augustine long since deliuered it for a rule Honorandi sunt propter imitationem non adorandi propter religionem And can they be more dishonored by any meanes then by being made Idols Iudge in your selues whether more dishonor them we by denying them Inuocation which wee know they desire not or Papists by refusing imitation which God hath allowed them There neuer was Saint that practised rebellion or attempted insurrection vnder any pretence against the Lords Anoynted o 1. Sam. 24.6 God forbid saith DAVID that I should lay hand vpon the Lords Anoynted Preces and lachrimae were wont to be armour for Saints against Tyrants Those Saints were Nouices herein no precedents for our Catholikes for following their examples they will be pardoned and will make them amends by inuocation It calls to mind their Predecessors the Scribes and Pharises forsooth they would p Matt. 23.29 reedifie the Sepulchres of Prophets but yet were murtherers of the Lord of Prophets Vse 2 We are falne into an Age apish enough and full of imitation the choise of patternes I would Prudence might make But that Argument from multitude which Seneca thought proued the thing naught Argumentū pessimum turba est Seneca de vita beata cap. 2. we count demonstratiue for goodnesse and thinke our selues safe if wee follow the Droue though it be in praecipitia q Iob 32.9 Great men said ELIHV are not alwayes wise yet to our people they seeme good best patternes to be resembled For Saints commended to our imitation wee giue their practice the praise admiring their sanctitie but preferring in imitation the impietie of the mightie Laudamus veteres sed nostris vtimur annis Sarah commended to our womens imitation for r 1. Pet. 3.4 5 6. modestie and grauitie in attire shall haue her commendation But any light-skirt Dame or Courtly Herodias shall rather be imitated Fashions in apparell though neuer so forraine and almost monstrous which nothing but fashion can make vs thinke seemely yet because in fashion with Gallants Christian women must follow For shall they be singular Bernard in his time to one so obiecting Bernard Hoc faciunt eum quibus habito I must doe as others or else be noted of singularitie Propterea inquit exi de medio eorum ne aut in vrbe notabiliter viuas aut exemplo pereas aliorum what doe you that professe Gods feare in such societie where either sanctitie shall be counted singularitie or examples of euill followed drowne your soules in perdition or why labour you not rather to draw them to your grauitie then runne after them in vanitie Let them see your good works and imitate you at least forget not whose Precept it is ſ Rom. 12.2 Fashion not your selues to this world And of their fact and their inferiour patterne thus farre It is not impertinent here to adde that inquirie how farre Saints practice may be our patterne And how farre their example warrants or binds vs to imitation Their actions admit this Distinction First some of them are noted as sinfull wherein they bewrayed humane infirmitie these are spectacles of naturall frailtie not examples for like practice they are written for our caution not for imitation in part also to preuent our discomfort August cont Faust Manich. lib. 22. cap. 96. as AVGVSTINE Vt neque iusti in superbiam securitate extollantur nec iniqui contra medicinam desperatione obdurentur Vse 2 A second sort were done by vertue of speciall dispensation So t Gen. 22.10 Abraham attempts to slay his sonne so Israelites u Exod 12.35 rob Egyptians It is no warrant of coozenage to any man for the generall rule binds vs x Rom. 13.8 Owe nothing to any man but loue and it is a marke of the vngodly y Psal 37.21 to borrow without conscience of paying againe To this kind may be annumbred First what they may be presumed to haue done by speciall instinct though we reade it not secondly as z 2. King 1.10 ELIAS in calling fire from heauen a Num. 25.7 8. PHINEHAS in slaying the Adulterer b Iudg. 16.30 SAMSON in auenging himselfe on Philistims with his owne death of which fact Bernard de Pracept Dispensat saith BERNARD Si defenditur non fuisse peccatum priuatum habuisse consilium indubitanter credendus est Dispensations stretch not beyond the particulars to whom they were giuen Vse 3 A third kind they did by speciall and extraordinarie calling As c Gen. 12.1 4. Abraham leaues his Countrie for Pilgrimage in Canaan as d Matt. 3.1 Iohn Baptist professed a kind of Eremitage Is not the inference prettie therefore Pilgrimages are satisfactorie Eremitage a state of perfection Vse 4 There is a fourth kind occasioned by speciall necessitie of Times or apparance of scandall so primitiue Christians had e Act. 4 32. all things common f Act. 20.34 PAVL makes his hands minister to his necessities There is no footing herein for Anabaptisticall communitie nor necessitie laid on Ministers to vse manuall labour except where cases and times are like Vse 5 The last sort which are principally if not only written for our imitation were their practices according with the generall Law morall as those of Patience Humilitie Meeknesse Obedience c. herein is our bond of imitation Quid multa The Apostles selfe hath set vs our line of vs and of the Lord. Obser Christ then is the patterne of patternes the rule and measure of all examples Therefore Paul to his Precept Be followers of me sets this limit g 1. Cor. 11.1 as I am of Christ In him as the gifts of Grace were transcendent so their exercise supereminent hee erres not that followes Christ as his Precedent in any thing wherein he is commanded imitation Are then all Christs actions to be imitated Thus distinguish them First some were of diuine vertue as his works miraculous Secondly some of diuine prerogatiue as his sending for the Asse and Colt without leaue first asked of the Owner Thirdly some Mediatorie Fourthly some Morall Fiftly some indifferent and incidentall The three first sort no man may attempt to imitate his morall acts were they wherein onely hee intended to giue vs example whereto only he hath tyed vs to imitation Compare Matth. 11.29 1. Pet. 2. c. Of his actions yea gestures indifferent circumstantial incidental we haue questions hotly disputed His gesture especially in the Sacrament wee haue pressed with might and mayne and laid on vs by some with as great necessitie as his moralities of Patience Meeknesse Humilitie Obedience Me thinks then they should be able to proue within compasse of those things whereof Peter saith h 1. Pet. 2.21 Hee gaue vs an example that wee should follow
of the Church What should I speake of our murmuring vnder the Crosse and quarrelling at the dispositions of GODS Prouidence as if that endlesse Wisdome had beene ouer-seene in ordering vs by a Acts 14.22 tribulations to enter into his Kingdome A Strawberie way to Heauen had beene much better and the greene Meddow in Cebes his Table then these thickets of bushment and ascent of craggie Rockes that lead to vertuous happinesse I confesse we haue many ambitions of suffering ioying in tribulations for the Catholike Cause and that which some call the cause of the Gospell Who maruels when they haue thē sweetned to the sense of carnalitie by them their portion is made fat and their meat plenteous Prisons they find affording more meanes of enlarging their Temporalities then houses of greatest freedome or Pulpits of largest Elbow-roome In none of these find I a sample to this patterne yet are there I doubt not but can say they ioy in tribulations because they see glory comes to GOD by giuing testimonie to his Truth and good to his Church by confirmation of weakelings Obser The particular now followes In much affliction with ioy c. So true is it that Gods Word receiued with an honest and good heart brings with it sweetnesse enough to digest all the sowre and bitternesse of afflictions that attend it compare Psal 119.50 Vse And oppose it to the delicacie of flesh and bloud and that scandall of the Crosse deterring many after conuiction to embrace the faith Obser Note herewithall the difference betwixt afflictions for sinne and persecutions for Righteousnesse those are iustly Deboras these seldome or neuer want their comfort vsually are attended with ioy and reioycing As b 2. Cor. 1.5 our afflictions abound so also our comforts if not in sense yet euer in the cause How many causes of Ioy bring they to the soule First we are hereby conformed to c Mat. 5.12 Heb. 2.16 Iohn 15.19 1. Pet. 4. the Prophets and righteous men that haue gone before vs yea to the Prince of our Saluation Secondly they are pledges to vs of our d Acts 5.41 choosing out of the World and of our walking with a right foote to the Gospell Thirdly of our more then ordinary Grace e Rom. 3.4 wee are in with our God when he chooseth vs to be his Champions Fourthly meanes of how many gracious gifts their exercise at least and confirmation and increase Fiftly yea f 2. Cor. 4.17 worke to vs after a sort that inualuable Crowne of Glory What coward may not this encourage to resolution vnder the Crosse his comforts are proportioned to his afflictions Gods loue is neuer more plentifully g Rom. 5.5 shed abroad in our hearts then in our afflictions for righteousnesse to say truth what should dismay vs Is it loue of ease that is carnalitie Doubt of successe that h 1. Cor. 10 13. is infidelitie suspition of weaknesse we know who hath said his i 2. Cor. 12.9 Grace shall be sufficient and he perfits power in weaknesse Prouided alwayes as Peter giues the caution or cause of suffering be good If we suffer k 1. Pet. 4.15 as euill doers if but as busibodies what thanke or what comfort haue wee if for the Name of Christ happy are we Verse 14. the Spirit of the glorious God resteth vpon vs. It is not the paine but the cause that makes the Martyr said the Martyr Cyprian Not to bee reuiled or imprisoned to lose liberty liuing no nor life sorts vs to Prophets that were before vs except perhaps Priscillianists and Donatists and Trayterous Iesuites may be thought consorts of Prophets but to suffer as Prophets for l Mat 5.10 Righteousnesse I know some men ambitious of suffering I aduise them to prouide that their cause and calling too be warrantable I cannot else warrant them comfort in their afflictions I should tremble at the crosse layd on mee for sinne and bee iealous of my strength yea in the best cause where I had needlesly thrust my finger into the fire yet would hope m 1. Cor. 10.13 of issue to be giuen with the temptation where I see good cause and calling to suffer for I know Him faithfull that hath promised VERS 7.8 So that yee became ensamples to all that beleeue in Macedonia and Achaia For from you sounded out the Word of the Lord not only in Macedonia and Achaia but also in euery place your faith to Godward is spred abroad so that wee neede not speake any thing THE connexion framed by others I motion not thus I conceiue the Apostle amplifies their faith and patience by the measures thereof such were their proceedings therein or rather such the specialtie of Gods fauour in the distribution such that though they came after others to Christ yet became they presidents to their precedents so richly endowed that it might well beseeme their Ancients to make them their patternes The amplification stayes not there but addes mention of the Churches whom they had out-stript All that beleeued in Macedonia and Achaia And because it might seeme strange the notice of a Church so newly planted should so farre bee divulged a greater wonder Paul mentions no wonder but truth In euery place where he came heard he report of their Faith though further remote then Macedonia their Countrie and their Neighbour Region Achaia The particulars of their commendation here touched are these First their precedencie in Faith to their Ancients the Churches of Macedonia Secondly the famousnesse of their gracious estate and practice Thirdly their propagation of it to others Types In gracious practices it is not enough to be followers and of the company but we should striue to become precedents and Presidents vnto others In Religion it should be who may goe formost That was the blessed state of Iohn Baptists times the n Matt. 11.12 Kingdome of heauen suffered violence and the violent tooke it by force it was who might throng first in for a share in the Gospel As Souldiers at the surprizing and ransacking of some wealthy Citie where the prey is made free striue who may come first to the spoile so was it in Iohns dayes for this rich treasure of the Gospell so should it be now S. Paul for common gifts giues charge to striue that wee may excell And weigh these Reasons First good and euill things haue their measure of graduall quantitie according to the greatnesse of their effects An euill thing the more it hurts the more euill it is and more damnable in the Ring-leader A good thing the more it profits the better and more beneficiall to the first beginner It much amplifies the prayse of Corinthians compassion that they were so forward because their o 2. Cor. 9.2 zeale had prouoked many Secondly God hath pleased for our encouragement in this kind to expound vs different measures of heauenly rewards to be proportioned to our measures of grace and exercise thereof that
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
adde cursed Swearers yea lesse then these c Reuel 22.15 Lyers What thinke you then of lying Swearers theirs sure is the blacknesse of Darknesse the deepest Dungeon in the lowest Hell The Persecutor and Troubler of the Saints of whom said our Sauiour Serpents generation of Vipers d Matt. 23.33 how can they escape the damnation of Hell These with many other their consorts haue their part in the Lake that burnes with fire and brimstone which is the second death which is the wrath to come Secondly Gods children haue herein matter enough to comfort them in all afflictions of this life which they are called to suffer If they haue receiued to beleeue in the Sonne of God and haue hearts to obey him GOD may visit thee with sicknesse in thy body losse in thy goods blemish in thy name crosses in thy children horror in thy conscience all these to humble thee But yet thou art deliuered from the wrath to come yea these very crosses tend to this end e Iob 33.16 18. to deliuer thy soule from the Pit we are chastened of the Lord f 1. Cor. 11.32 that we may not be damned with the world Thirdly the dueties it instructs vs vnto are many the mayne is thankefulnesse to the Authour of this deliuerance No great recompence for such a deliuerance yet all the Lord requires all that we are able to render him yet a duetie of that nature that if wee can heartily performe it wee need no better euidence that we are sharers in it That our dull hearts may the better be excited hereto reuiew the Arguments the Text affoords Where consider the greatnesse of the miserie from which we are freed the wrath to come the damnation of Hell torments easelesse endlesse and remedilesse the name of hell we iustly tremble at what thinke we should we doe in the sense of the torments The Lord the better to shew vs his rich Mercie in our deliuerance is pleased sometimes to cast a flash of this fire into our conscience the Worme wee sometimes feele gnawing and griping there that little flea-biting that short payne how intolerable is it O thinke then how rich the mercy of thy sweet Sauiour was in freeing thee from the extremitie and eternitie of that torment Is one houres griping of this Worme so intolerable what is a thousand yeeres what is eternitie from this eternall wrath Iesus hath deliuered thee and canst thou not affoord him thankes for so great a blessing Let the next consideration be of the persons Vs this terme is doubly considered First Absolutely Secondly respectiuely to others Vs that were by g Ephes 2.3 nature children of wrath that walked after the fashion of the world doing the will of the flesh Vs that by our sinnes crucified the Lord of Life Vs hath this Iesus deliuered Compare our selues with others How many millions of men and women hath the Lord Christ suffered to perish in the state of nature how many for birth more noble for policie more wise for riches excelling more In behauiour before calling perhaps more tolerable yet vs the least of all Saints the chiefe of all sinners hath the Lord deliuered mooues not this to thankfulnesse See then the meanes of thy deliuerance himselfe was made a curse for vs subiected to the wrath of God to the paynes of Hell all this to worke our deliuerance me thinks wee should now euery one say to our soules as DAVID h Psal 103.1 My soule prayse thou the Lord and all that is within me blesse his holy Name borne I was a child of wrath liued as a vessell of wrath being abominable disobedient to euery good worke as reprobate yet in the fulnesse of time came this Sonne of God to be borne vnder the Law to beare the curse of the Law to deliuer my soule from the wrath to come my soule from hell when he suffered thousands of others to perish euerlastingly vnder guilt of their sinnes Secondly it teacheth vs saith ZACHARIE to dedicate our selues i Luk. 1.74 75 to serue this Iesus cheerefully in holinesse and righteousnesse all the dayes of our life Monstrous is the abuse of this mercy of our Sauiour strange the turning this Grace of our God into wantonnesse what Argument so strong to perswade to liue to his glorie as this that when k 2. Cor. 5.14 15. we were all dead he dyed for vs what one thing more frequent occasion of profanenesse and dishonouring the Name of our God Tush what talke you precisely of holinesse Christ dyed for vs to saue vs from hell therefore belike they resolue to crucifie him afresh To whom I say as Moses to Israel l Deut. 32.6 Doe yee thus requite the Lord oh foolish people and vnwise oh hellish people and profane What because the Lord in riches of his mercie dyed for thy sinnes and freed thee from the wrath to come wilt thou therefore dishonour him in thy life and cause his Name to be blasphemed as Peter to Simon Magus I say also to thee Thou hast neither part nor fellowship in this blessed and comfortable deliuerance The end of the first Chapter THE SECOND CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1. For your selues Brethren know our entrance in vnto you that it was not vaine THis Chapter propounds new Arguments of perseuerance in number two First from the graciousnesse of the instrument by which they were brought to the Faith ad Vers 13. Secondly from the experience themselues had had of the power and efficacie of the Doctrine of Faith inde ad finem The Context stands thus he had said Chap. 1.9 that the Churches of God euerywhere tooke notice of and declared the issue and fruit of Pauls first Ministerie amongst this people q. d. and not without cause for you know that our entrance to you was not vaine The chiefe Conclusion is PAVLS entrance was not vaine And it is amplified by certayne helping causes auayling to make his Ministerie effectuall First in Paul first his boldnesse Secondly his sinceritie Thirdly his meeknesse and amiable demeanour towards them Secondly in the People their reuerent and respectfull behauiour in hearing Vers 13. Sense our entrance that is first Preaching was not vaine say some in the matter not vaine but substantiall and sound Rather in the fruit not vaine GOD so blessing his paynes that thereby they were conuerted and brought to the Faith Chap. 19. Obser And what Paul speaks of himselfe is generally true of all others dealing sincerely in the worke of the Ministerie Their preaching seldome or neuer wants fruit seldome this fruit conuersion of Gods people a Ioh. 15.16 I haue sent you and ordayned you that you should goe and bring forth fruit b Ier. 23.22 If they had stood in my counsell they should haue turned the people from their euill way Though Esay his Ministerie wrought nothing in the multitude but blindnesse and obstinacie c Isai 6.13 yet was
of his people Thus if wee could carefully obserue the specialtie wee haue in Gods fauour how should our hearts be enlarged to thankefulnesse and fidelitie in his Seruice Lastly let vs on this occasion enquire how the meditation of Gods fauours workes on vs. And so much the rather Because First Herein depends no small difference twixt Gods Childe and an Hypocrite and Secondly the motiues to obedience are the things that specially forme and determine our obedience to acceptation or otherwise The workes of obedience in any calling may bee performed by an Hypocrite From the workes therefore no man can firmely conclude the sinceritie of his heart from the motiues hee may and from none other more firmely then this that the experience and meditation of Gods loue excites vs. Thou mayst name the Hypocrite whose workes for their out-side haue beene as glorious as those of Gods Saints An Hypocrite that from this ground hath done a good dutie thou shalt not find amongst the tenne thousands of Dissemblers It is said of Iehu n 2. King 10.16 30 31. he did what God commanded in destroying BAAL his Priests ACHABS posteritie his motiues were partly vaine-glory partly desire to settle the Kingdome vpon his owne Posteritie Wherefore though hee had seene Gods hand on Ieroboam for his Idolatry yet vpon the same politike ground hee continues the sinne The fauour it selfe followeth Hee was approoued of God so farre as to be entrusted with the Gospell obserue it as a compendium of the honour and office of a Minister God trusts him with the Gospell the greatest treasure of the Church An honour often celebrated by the Apostle Gal. 1.17 Tit. 1.3 1. Tim. 6.20 2. Tim. 1.14 1. Cor. 9. The parts of this trust are First safe custodie care to preserue it from adulterating by Heretikes c. 1. Tim. 6.20 2. Tim. 1.14 Gal. 2. Secondly faithfull dispensation Tit. 1.3 1. Cor. 9. It is a prettie inference Sasbout hath hence interpreting that serua depositum enioyned to Timothie 1. Tim. 6.20 Discimus ex hoc loco c. wee learne from this place that in Pauls time the mysteries of Religion were not deposed with the vulgus but with the Bishops of the Church plebi id tantum sciendum est quod ad mores formandos ad vitam pertinet yet the Apostle Iudes charge to the whole Church is to o Iude 3. striue earnestly for maintenance of the Faith And Peter will haue euery man able to p 1. Pet. 3.15 make Apologie for his hope But I answere In respect of publike dispensation and specially of care to keepe it pure from deprauation it is Ministers priuilege to be entrusted with the Gospell in respect of knowing beleeuing maintayning euen with dearest bloud It is cōmitted to all and euery of the Church of God the dispensation is ours that is our honour the beliefe and defence of the Gospell belongs to all euen the meanest amongst the vulgus First thus better may Ministers vse the meditation as a helpe to digest the indignities they suffer from carnall men and that base esteeme their persons and calling are subiect vnto Euen our lot it is that was the Apostles to be counted the q 1. Cor. 4.13 skumme and off-skowring of the world the very calling we haue oft cast as disgrace into our faces and reproch they think they haue done vs sufficient when they vpbraid vs with the Priesthood though from or by that Priesthood they haue their Christendome honour of their birth yea saluation of their soules and were without it but as Pagans Bastards no better then vessels of wrath by it they are initiated into Christ by it is their marriage consecrated and that bed made vndefiled by it if they haue any grace that accompanies saluation by it they receiue it without it ordinarily no spirituall gift that seales them to the day of Redemption Our wisedome it shall be to thinke as basely of men thus abasing vs and to know our selues esteeming our selues not according to the opinion of men but according to that estimate the Lord holds of vs two of the preciousest Iewels in the eyes of the Lord hee hath trusted vs withall First the Gospell of his Sonne Secondly the soules of his people what infamie should not that thought digest Secondly our care must be to discharge the trust God hath reposed in vs First manfully opposing whosoeuer shall attempt to adulterate this Gospell Secondly as carefully dispensing this treasure these mysteries committed to vs as to the Lords r 1. Cor. 4.1 Stewards His second motiue followes the consideration of that propertie of Iehouah to trie the hearts The sense is diuersly conceiued metonymically some thinke the meane put for the end tryall of hearts for knowledge of them resulting from tryall That sense standing affoords vs this point of notice the meditation of Gods omniscience his power to discerne the heart is no small helpe and inducement to sinceritie Therefore when the Lord prescribes to Abraham to be vpright hee addes direction to this meane ſ Gen. 17.1 Walke before me and Dauid in that last charge to Salomon to serue God with a perfect heart prescribeth this meane or motiue t 1. Chron. 28.9 The Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts See also Psal 139. ad ver 18. As the chiefe Fountayne of hypocrisie is either ignorance or not consideration of this diuine propertie so a principall motiue to sinceritie is the perswasion and serious thought of it As many of vs as call vpon the Name of the LORD and desire to depart from this iniquitie of hypocrisie this let vs meditate To the eyes of that God with whom wee haue to deale all things are naked and vncouered the secretest thoughts and intentions of the heart not excepted Reason accorded by experience will easily conuince vs of it his word in mouthes of men of our owne mould how diues it into the bosomes of the hearers u 1. Cor. 14.24 25. displaying the secretest thoughts and inclinations of the heart in such sort that as the King of Syria so the people thinke we haue our carry-tales and almost Familiars to acquaint vs with their private factions and speeches which though in their actions they might haue some occasion to thinke yet how of their thoughts whereof God onely and their hearts are witnesse say thus rather God is in vs of a truth or the Inspirer of this word is truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the word that comes from him hath such power to search out and manifest secrets Secondly a creature of God wee haue all in our bosomes the facultie of conscience witnessing our secretest thoughts intendments purposes if his x 1. Joh. 3.10 creature haue this power much more the Maker of it Compare Psal 94.8 9 10 11. What remaynes for vs but to meditate seriously and often this propertie of our GOD This if any thing banisheth hypocrisie This
Å¿ 1. Cor. 9.16 18 appearance of scandall require it in that case it becomes a dutie Or thus Precepts some are of strict Iustice some of Equity and Charitie To abstaine from recompence is no Precept in strict Iustice but yet is a Precept of Equitie and Charitie As to abstaine from this or that meate is no dutie in strict Iustice But in case t Rom. 14.15 our Brother bee offended Equitie and Charitie commands abstinence we else sinne u 1. Cor. 8.12 against Christ against the Brethren Such thinke this fact of Paul a dutie in Equitie and Charitie to which hee was bound in respect first of the Churches pouertie secondly of appearing scandall A second question fals in occasionally whether it be a dutie of a Minister binding him at all times in all places in euery estate of the Church to preach the Gospell freely so some haue concluded absurdly from this practice of the Apostle But First Why then prouides the Lord so liberally for Leuites maintenance Secondly and x 1. Cor. 9.5 13 14. why inferres PAVL thence our title to a salarie Thirdly With what Conscience takes CaePHAS and the Lords Brethren recompence from the Churches Fourthly How durst Paul presse it as matter of dutie vpon the Conscience of the instructed to y Gal. 6.6 make the instructer partaker of all his goods Fiftly And how professeth hee remission of his right if he had no title to exact it Sixtly Yea he declares it to be Christs Ordinance that they that preach the Gospell should liue of the Gospell Obiect Yet Christ commanded to giue z Mat. 10.8 freely because they had freely receiued Answ Limit it say some First to miraculous Cures Secondly Others to that time Thirdly Distinguish some will haue vs betwixt Doctrine and labour therein The Doctrine wee giue freely for labour require recompence Fourthly Our Sauiour orders the affection only prohibiting a mercenary affection and greedy appetite of gaine In the meane-time permitting to eate and drinke and take supply of necessities in places where they should preach vpon that ground The a Mat. 10.10 labourer is worthy of his byre As to Pauls example and reason built theron thus we answere In practices of Saints binding to imitation we must haue eye not only to their fact but to the circumstances of doing Circumstances often vary the case so farre that what is necessary for one in some case at some time on some occasion is not necessary nor perhaps lawfull to another circumstances being altred PAVL b Act. 16.3 circumcised TIMOTHY to auoyde scandall of Iewes yet could at no hand bee brought to circumcise TITVS so farre had circumstances varied the case there now appearing perill of c Gal. 2.3 4. betraying Euangelicall libertie In this point of maintenance other Churches hee professed d 2. Cor. 11.8 9 to haue spoyled of Corinthians refuseth stipend The summe is in case first Of scandall Secondly Of Churches pouertie Paul forbeares his right out of those cases vseth it In like case wee thinke our selues bound by Pauls example else free to take benefit of the Lords Ordinance Quest The third inquirie may it bee lawfull for Ministers to vse Manuell labour to vse Handi-crafts In no case said Messalian Heretikes Religious men may not labour with their hands For it is written e Mat. 6.25 Be not carefull for the bodie Answ First That Precept concernes people as well as Ministers Secondly Prohibits only distrustfull carking for things of this life without dependance on Gods prouidence or confidence in his promise Conferre 1. Timothy 5.8 Obiect Labour f Iohn 6.27 not for the meat that perisheth Answ That Precept also belongs equally to Seculars Secondly Must be vnderstood comparatiuely rather for the food that lasts to euerlasting life The summe is Pauls practice warrants it in like case though out of these cases First Distractions Secondly And such indecorum must bee carefully auoyded Quest Lastly it is questioned whether it bee a dutie of a Minister to labour with his hands Yes say some Pauls Example seemes binding his Precept specially g 2. Thess 13.10 Hee that will not labour may not eate Answ In casu it becomes a dutie simply or at all times no dutie rather sinfull First The charge is to h 1. Tim. 4.13 15. attend to reading and to bee in such things i 5.17 to labour in Word and Doctrine Secondly To free our selues from k 2. Tim. 2.4 distractions by secular imployments sith Apostles rid themselues of an Office more coniunct with the Ministery that they might l Act. 6.2 4. giue themselues only to the Word and Prayer Thirdly And the Lords prouision for Leuites was so made that they might attend the Altar and wait continually on the Sanctuary In Pauls Example a wide disparitie appeares as First Hauing an extraordinarie Spirit to assist him for his Function Secondly Yeelding of right vpon speciall occasions as First To auoyde shew of Couetousnesse Secondly m 2. Thess 3.8 9. To ease the Church distressed Thirdly By example to winne authoritie to his Canon concerning labour Obiect To the reason from the Law of labour Answ It is confessed the Ministery is not exempted from labour But they are deceiued that thinke there is no labour but Manuall The minde hath his labour euen to defatigation not without commerce of the body And of this kind of labour would our Sauiour be vnderstood in that principle The Labourer is worthy of his hyre And labour said the Apostle in word and doctrine To shut vp these questions miserable is the state of that Church wherein Ministers are forced to handy-labour one of the two mee thinkes it argues either the extreme pouertie or the prophane vnthankefulnesse of the people VERS 10.11.12 Yee are witnesses and GOD also how holily and iustly and vnblameably we behaued our selues among you that beleeue As yee know how wee exhorted and comforted and charged euery of you as a Father doth his Children That yee would walke worthy of God who hath called you vnto his Kingdome and glory PRaecisio est as Rhetoricians call it q.d. to say in a word yee know how vnblameably we behaued our selues amongst you Withall conceiue the Apostle intimates another furtherance of the preuayling of his Ministerie his vnblameable life set out first by the parts secondly signes thereof approoued by appeale to the LORDS and the peoples testimonie Obser His practice should be our patterne whomsoeuer God hath honoured so farre as to assume him to minister before him yea of all those ouer whom Gods Name is called the dutie is to depart from iniquitie Testimonies are infinite Mat. 5.14 15 16. 2. Pet. 1.10 Philip. 3.15 1. Pet. 2. 3. tot view these few cited in the Margine Reasons whereby it is pressed manifold First it brings glory to God Secondly Comfort to our Soules Thirdly Benefit euen to Aliens As the neglect drawes First Blasphemie on the Name of
it when he exhorts n 1. Pet. 2.9 to shew forth the vertues of him that called vs out of darknesse So that to walke worthy of God is so to demeane our selues that the Image of God may as much as is possible shew forth it selfe in vs and that wee may expresse the nature of God whose people wee professe our selues Obser Such should bee the measure of a Christian mans life to come as neere as may bee to the nature of God so runnes the exhortation to be o 1. Pet. 1.15 16 holy as he is holy p Luk. 6.36 mercifull as our heauenly Father is mercifull for First wee professe our selues his children Secondly herein stands no small part of our happinesse to resemble his Maiestie That nature of GOD hee hath acquainted vs withall First by those attributes hee assumes to acquaint vs therewith Secondly by their liuely resemblance in the person of our SAVIOVR called therefore as some thinke the expresse q Heb. 1.3 Image and Character of his Fathers person Vse How ill they sute with this line of life that professe themselues Gods people and yet liue in vncleane lust let them iudge that know how pure a Spirit the Lord is Those also that exercise crueltie iniustice liue in maliciousnesse and enuie turbulent vnquiet and restlesse spirits How answere they to the nature of God that stiles himselfe r 2. Cor. 1.3 the Father of mercies and GOD of pittie that is iustice and loue it selfe and delights in no stile oftner then to be called the God of Peace The reason annexed because hee hath called vs to his Kingdome and Glorie wherein were it not I haue stinted my selfe to that was publike deliuered these particulars might not without profit be insisted on First the Agent Secondly Action Thirdly Terme Now it sufficeth to obserue the high dignitie of euery one effectually called hee is by calling intitled to the Kingdome and Glorie of God Therefore Paul calls this calling Å¿ Philip. 3.14 the high or supernall calling not because the Caller is heauenly but because the honour to which wee are thereby aduanced is indeed sublime Hence also it is termed t Heb. 3.1 the heauenly Vocation not so much for that the Authour meanes and manner are heauenly but because the state whereto wee are brought is heauenly and glorious This is that the Apostle in such an heape of wordes amplifies when hee saith Wee are come to the Mount u Heb 12.22 23. Sion the Citie of the liuing God the celestiall Ierusalem the company of innumerable Angels and to the Congregation of the first-borne and to God the Iudge of all and to the spirits of iust men Not that wee haue now full fruition of the glorious Deitie but First the vse of Scripture is sayth Austine to enunciate things that shall bee in the present or preter time to signifie certaintie of accomplishment in time prefixed Secondly withall wee haue present title thereto x Gal. 4.1 2. As the Heire in his nonage is Lord of all in title though vse is not permitted till time appointed by his Father Thirdly And we are now vnited with God in CHRIST and made one body with the whole Church Triumphant and Militant First This glorious aduancement of the Children of Vse 1 God should me thinkes solace all outward abasures they suffer from the malignant World What though wee be counted the skumme and off-scouring of the World amongst men that know not the worth of our high Calling in Christ Iesus Could wee as Paul turne our eyes from things Temporall to things Eternall wee should see glory such as no Kingdome of the Earth is able to afford vs and say SALOMON in all his Royaltie was not dignified as the meanest amongst Saints Secondly Our wisedome it shall be to examine our title to this glorious Kingdome Gods Kingdome is vsually distinguished into the Kingdome of Grace and the Kingdome of Glory they differ not so much in realties as in the manner of administration The Kingdome of Glory is swayed immediately by God himselfe that of Grace by meanes the Scepter of his Word yet so as that whoso is here admitted into the Kingdome of Grace hath title to the Kingdome of Glory Our being in Kingdome of Grace wee best discerne First By the Guide that rules vs. Secondly The Law or Rule we walke by The Guide is Gods Spirit The Rule the Word of God These two are so inseparably linked together that neyther without other comforts any thing As y Rom. 8.14 many as are Gods sonnes are led by his Spirit and as many as are guided by GODS Spirit are ruled by his Word Whereto adde Thirdly The contempt of earthly things in comparison of the gracious estate of Gods people howsoeuer afflicted as thou seest instance in z Heb. 11.25 Moses VERS 13. For this cause also thanke wee God without ceasing because when yee receiued the Word of God which yee heard of vs yee receiued it not as the Word of man but as it is in truth the Word of God which effectually worketh also in you that beleeue HItherto of the helping of causes in the Apostles selfe to the preuayling of his Ministerie followes another in the people their reuerent and respectfull behauiour in hearing explayned in this Verse wherein are considerable First Their demeanour towards the Word Secondly Pauls manner of mentioning it with thankesgiuing Thirdly The fruit of their so holy receiuing the Word it wrought effectually c. For this cause we thanke God Obser A great blessing of God it is to a Minister when hee fals on a people reuerently affected to the Word in his Ministerie A comfort worth all other comforts that can betyde a Minister from his people and therefore mentioned by the Apostle not without thankesgiuing a fauour that the Lord hath denyed to many his choice seruants Ieremie heauily complaines him of this that when a Ier. 20.8 hee spake to the people in the Name of the Lord Gods Word was turned to him to matter of reproch And how vnwelcome thinke yee was that tydings to EZECHIEL that b Ezech. 2.3 hee should goe to a rebellious house a people that should resist against the Word and Spirit of God Hence it is that the Lord when he would comfort his Seruants and animate them in their Ministerie nourisheth them with hope of such a blessing As to Isay for his comfort against the multitude of dull eares and grosse hearts it is promised There should c Isai 6.13 be a tenth that should return And howsoeuer it be true we haue our reward secundum laborem not secundum prouentum as Bernard comfortably obserues yet what matter of dismaying is it to a Minister to labour without apparent hope of d 1. Cor. 9.2 this seale to his sending the conuersion of the people to the obedience of faith Vse Me thinks then where the operation is giuen vs it is that should most be
too much nicenesse euen in Moralities The Pharises for this haue their q Mat. 7. taxe from our Sauiour PAVL r Acts 22.3 tutoured by a Pharise hence grew so selfe-conceited being most miserable yet Å¿ Rom. 7 9. reputes hee himselfe as happy as any man aliue till such time as the Commandement came and hee had now learnd that the Law was spirituall Like generally is the conceit of our people from the same ground None are reputed Theeues but Robbers nor Adulterers but such as defile their bodies with the grosse act of vncleannesse Nor Murtherers but such as shead bloud Whence it is that Ciuilitie goes currant for complete Righteousnesse and the Law of God is thought to be satisfied when the grossest breaches are auoyded Know we there are Murtherers in Diuinity that are none in Policie Theeues in Diuinitie that are none in Ciuilitie Vsurers are no Theeues in Policie yet grand Theeues in Diuinity t Mat 5.22 Angry Fooles are counted men in Policie are Murtherers in Diuinitie To rectifie this errour Take taste in this Precept how large the sense of others is A Murtherer wee call him that vnlawfully depriues of life But wee shall erre if we thinke life not taken away till it be vtterly extinct Those Theeues in the Parable that wounded the Traueller and left him u Luke 10.30 halfe dead were Murtherers impayre but the cheerfulnesse of life by deading a mans spirits thou art a Murtherer Esau was in his degree a Murtherer of his Mother Rebecca whiles by his vngracious match with the Daughters of HETH hee made x Gen. 27.46 her life bitter vnto her The Israelites by their Idolatry made y 1. Kin. 19.4 ELIAS weary of his life were therefore Murtherers of him False prophets in EZECHIEL made z Ezech. 13.22 hearts of righteous sad by their lyes were for that guiltie of Murther before God In a word Impayring of the comfort and ioy of heart which makes life liuely must bee censured a degree of Murther It impayres life though it extinguisheth it not Learne wee by this little direction in one precept in examining our liues by the Law of God to extend and draw out the sense at largest Ampliare praecepta The profit of such proceeding is plentifull First It preuents that which is the bane of many a soule flattering our selues in the miserable and cursed state of Nature fancying to our selues in moralitie such a measure of righteousnesse as that we scarce thinke wee need Christ to couer our wants or grace to worke greater perfection Secondly It is a preseruatiue against Pride the Nurse of Humilitie how great so euer thy obedience is the Law of God in largest sense taken finds thee culpable of transgression in euery Commandement Thirdly How sweetens it the grace of God in our reconcilement and the pardon of sinnes No soule is so rapt with admiration of Gods loue as that that considers a Luke 7.47 how many sinnes God hath forgiuen vnto it VERS 9. For what thankes can wee render againe to God for you for all the ioy wherewith we ioy for your sakes before our God THE third effect is ioy where considerable is First the manner of propounding it Secondly the measure of it In mentioning it hee beginnes with Thankesgiuing or rather seemes to studie in what manner hee might addresse himselfe to render any competent measure of thankes to God What thankes c. The question imports him to apprehend such a measure of Gods loue in that benefit that he could by no meanes satisfie himselfe in any measure of thankfulnesse such speeches in Scripture argue the minds of Gods children at a stand vnable to expresse what they conceiue b Psal 84.1 How amiable are thy dwellings I cannot expresse the louelinesse of them c Psal 119.97 How doe I loue thy Law The measure of loue is inexplicable or signifie the insufficiencie they finde in themselues to doe what they desire Obser Obserue how highly Gods children prize the fauours of God euen such as to many seeme of smallest value Nothing they thinke sufficient that they can thinke or doe in way of thankfulnesse to God d Psal 116.12 What shall I render vnto the Lord for all the benefits he hath done vnto me I know nothing sufficient this onely I know GOD will accept thankfulnesse for his mercies The Lord hath promised to accept desires Can a child of God satisfie himselfe with desiring hee would doe as well as desire his desires hee thinks neuer feruent enough We may truely say God is more contented with the obedience of his children then themselues And it is easier for a child of God to yeeld pleasance and contentment to his gracious God then to himselfe Vse Notice it as no small difference twixt the shallow Hypocrite and the grounded Christian the Hypocrite as his taste is little of the fauour of God in any blessing his knowledge ouerly and superficiall of things that concerne life and godlinesse so is his esteeme of them sleight and his thanks for them all out as cold The Israelite indeede knowes how to amplifie by all circumstances euen meanest benefits still thinks himselfe too cold in the heartiest performance of thankfulnesse and obedience so see Dauid in the feruour of his deuoutest prayses e Psal 103.1 2 calling vnto his soule and all within him to prayse the Lord as if in greatest heate and ardencie of affections hee had felt a frostie coldnesse in the temper of his soule For all the ioy wherewith we ioy for your sake The measure of ioy is here expressed together with the meanes of it for your sake or by your meanes such fellow-feeling of their welfare wrought his loue to this people Obser Remarkeable here is the sweetnesse and amiablenesse of Christian loue affoording so many comforts and ioyes to our soules Amongst many graces it is most amiable as in other respects so for that it giues vs interest vnto and sense of all the happinesse of others their Faith Obedience Vnitie euery good gift of God brings home ioy vnspeakeable to our soules Compare Phil. 2.2 Col. 2.5 That not without cause Saint Peter with such f 1. Pet. 4.8 emphasis exhorts to feruencie of loue so many things there are eximious and eminent in loue aboue many other Graces First g 1. Cor. 13. all without it is as nothing Secondly none so plentifull and rich in vertuous fruits Thirdly none so lasting Prophecie and Tongues and Faith and Hope end with this life onely loue is endlesse the life of Saints in heauen is loue Super Cantica Serm. 83. Bernards obseruation is in this kind elegant Of all the motions and affections of the soule loue is the onely wherein wee may reciprocate with God If God be angrie with vs may we be angrie with him farre be it rather let vs feare and tremble and pray for reconcilement If God reproue vs shall wee dare to reproue
aboue a 1. Cor 13.9 knowledge all gifts c. to be in this life made perfect Petrus mergitur meretur audire modicae fidei Hierom. si in illo modica in quo magna sit nescio Defects of Faith are of two sorts First Actuall Secondly Possible and of both kinds are found in the First Matter Secondly Measure of beleeuing Defects in the matter thus conceiue when some points of Faith knowne and beleeued there are others either vnknowne or not beleeued Thus was the Faith of some in Corinth defectiue in the Matter the Article of Resurrection being doubted of or denyed And Peter till farther instruction b Act. 10.14 remayned doubtfull of the abrogation of the Law and breaking downe of the partition wall Secondly in the Measure of beleeuing And that in all the parts of Faith thus numbred by some First Knowledge Secondly Assent Thirdly Adherence First Knowledge Faith the more implicite the more defectiue the more explicite the more perfect The lesse distinctly Articles of Faith are vnderstood the more implicite and defectiue is Faith Faith true for the substance may be where the points of Faith are but confusedly vnderstood whiles Assent is giuen to what is knowne particularly and in grosse or vniuersally to what is vnknowne so farre as it is carried vnder the notion of diuine reuelation Inasmuch as our c 1. Cor. 13.9 knowledge of things reueyled is much what indistinct our Faith must be acknowledged implicite and defectiue Secondly Assent In the measure of assenting like defects are euident in the generall how d See Psal 37. 77. doubtfull and euen tremulous is our assent especially in temptation For our owne particular there liues not the man so trustfull that beleeues and doubts not that viewing his imperfections is not forced to crie out e Mar. 9.24 Lord helpe mine vnbeliefe Thirdly Adherence There is easily apprehended by a Beleeuer an excellencie and goodnesse in the things propounded to be beleeued whereby the will is drawne to cleaue to the goodnesse of that Truth apprehended by the vnderstanding yet earthly mindednesse so swayes with most that the resolution seemes difficult to leaue all for Truths sake and f Act. 11.23 with full purpose of heart maugre all misfortunes to cleaue vnto God All which considered who amongst vs dares challenge such perfection of Faith as hath mixture with no defects Who can say he vnderstands all yea almost any point of Faith so fully that nothing may be added to his distinctnesse of vnderstanding In the part of particular assurance some Fooles I haue heard boasting of vndoubtfulnesse for the matter of their owne saluation but haue presently remembred that in the prouerbe Emptie vessels sound lowdest they most vaunt of Faith that haue least experience in the practice of it Neuer mettest thou with temptation that could shake thy faith neuer with corruption so rebellious and masterlesse as to make thee question truth of mortification Thou art I dare say another Abraham or else an Hypocrite in beleeuing It is well if in these dayes of peace we haue resolued to put on vs that pious kind of crueltie to neglect Father and Hieron Mother Wife and Children for Christs sake and the Gospell in case the Lord shall call vs to that tryall But may we not thinke we flatter our selues when wee beginne to halt betwixt God and Baal euen for verbal persecutions how feare we not our earths-quaking when that g Matt. 26.70 Rocke of Faith is shaken with one blast of temptation But suppose thy present wants none yet possibly they may be h Gal. 6.1 Thou maist be tempted ABRAHAM the mirour of Faith had his faultings by partiall Infidelitie Peter in the strength of Faith walks safely on the Sea but at the sight of a storme i Matt. 14.30 31. beginnes to sinke and deserues to heare Oh thou of little Faith What betides any one may betide euery one let vs not bee high-minded but feare Vse 1 The comfort may seeme slender that defects of Faith affoord Truth is no man hath comfort in his defects yet hence ariseth no small solace to consider wee are not alone but haue all Gods Saints partners of like imperfections The same defects are in our Brethren that are in the world that any man may see the falshood of that suggestion there is no soundnesse of Faith because there are defects in beleeuing condemne wee not the whole generation of the Iust as Infidels and faithlesse men they all had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrastled with doubtings It was their happinesse that they so wrastled and finally k 1. Ioh. 5.4 by Faith gate victorie ouer the world Vse 2 Let all vaine Vaunters of perfection be admonished to enter new search of their hearts and tremble proudly to arrogate what the greatest Saints haue disclaymed perfection in beleeuing Thou sayst thou beleeuest vndoubtfully Christ dyed for thy sinnes Thou doest well if thou doest it But feare lest thy faith in the issue proue no better then presumption Behold men of as great obedience more knowledge and conscience wrastle with doubtings thou that hast no care to know God nor depart from euill professest vndoubtfull assurance of Gods loue in Christ qua fide Papists tell vs of a kind of Faith which they call Priuilegiatam Faith with a priuiledge If any such Faith be granted to men profane it is Faith with a priuiledge but from such priuiledge pray wee Good Lord deliuer vs. May I thinke he giues to men so drowned in disobedience such perfection of Faith when his owne children striuing against sinne euen to the shedding of bloud complaine them of defects Is God become a Stepfather to his children Is Faith defectiue Be all exhorted in GODS feare Vse 3 though it haue beene giuen you to beleeue yea and to suffer for his Names sake still l 2. Pet. 3.18 to grow in grace and in the knowledge of our Lord and Sauiour First m Mar. 9.24 pray with the blind man Lord helpe mine vnbeliefe with the Disciples n Luk. 17.5 Oh Lord encrease our Faith Secondly and o 1. Pet. 2.1 long after the sincere milke of the Word that ye may grow thereby the Word was the Seed must be the Food of our Faith Strange is the negligence of many in hearing it seemes through long immunitie from temptations How haue we knowne them as in p Amos 8.11 12. some famine of hearing the Word of God posting from Sea to Sea to heare a Sermon now embracing euery triuiall occasion of absence from the Congregation I say as he q King 20.11 Let not him that girds on his armour boast as hee that puts it off Our warfare is not accomplished howsoeuer we seeme to haue a Truce and to be at peace with the Tempter VERS 11. Now God himselfe euen our Father and our LORD IESVS CHRIST direct our way vnto you And the Lord make you
more of their lewd manners then of their learned Language Let Gods call bee our Load-starre His hand as the Cloud to Israel to mooue or pause according as it giues direction VERS 12. And the Lord make you to increase and abound in loue c. THE second thing requested is their increase and abounding in loue where the obiect and inducement is annexed Quest What may the Reason bee why hee insists so especially in loue Answ Exhortations to speciall duties yee may obserue vsually to haue one of these Reasons First Speciall defects in the people which was the reason the Apostle so much vrgeth e 1. Cor. 1.10 11 vnitie vpon the Corinthians f 2. Thess 3.10 11. labour to Thessalonians Secondly Speciall excellencie of the dutie Rather g 1. Cor. 14.1 prophecie then tongues rather h 12.31 charitie then all gifts It is the most excellent way Both perhaps had place in this people rathest the latter but thereof before and after The obiect wee here take notice of towards your selues and towards all men Obser The propertie of Christian loue is here obseruable imbracing all men onely seruato ordine So runnes the Precept * Mat. 22.39 Loue thy Neighbour whether he be so by co-habitation or friendly affection or Grace or Nature There is none but in one of these degrees is Neighbour vnto vs. Dauid indeed professeth i Psal 139.21 his hatred of Gods enemies But his hatred by the common glosse was of their sinnes not of their persons And though all offices of loue may not be extended to all yet some there are that may If wee mourne for reiection of those whom God hath cast off as k 1. Sam. 16.1 SAMVEL for SAVL l Rom. 9.2 3. PAVL for the Iewes there may seeme some errour but it is error amoris m Luk. 19.41 Christ weepes ouer Ierusalem If any should be excluded most probably our owne or Gods enemies for personall enemies the Precept is direct n Mat. 5.44 Loue your enemies And in as much as we know not whether Gods enemies shall persist in that state when they curse we must blesse and pray for them that persecute So o Luk. 23.34 Christ for Iewes crucifying and blaspheming p Acts 7.60 STEPHEN for his enemies stoning him to death Vse Pharisaical loue is detected hereby to be nothing lesse then Christian so limited by them to Neighbours in affection First Enmitie they professed to enemies Loue they limited to friends onely Their Sectaries still remaine amongst seeming Christians First yet saith our Sauiour Our q Mat. 5.45 heauenly Father whose children we would seeme doth good to the vnkind neither are we his children except in that extension of loue we resemble him Secondly and amongst r Luk. 6.32 33. Publicans and sinners it is receiued to retaliate kindnesse and to exchange good turnes Christian Charity should goe one straine beyond Heathenish loue To requite good for good is ciuill courtesie euill for euill malicious policie euill for good hatefull ingratitude good for euill onely Christian Charitie Secondly There are whose loue reacheth no farther then their Neighbours by cohabitation such was Sodomites loue The ſ Gen. 19.9 name of a stranger was odious vnto them Amongst Israelites the Lord assignes them t Exod. 23.9 to care no lesse then Widdowes and Fatherlesse And though wee yet know not by experience the heart of a stranger yet wee know not what we may doe u Heb. 13.3 We are yet in the bodie It may bee our lot as of ancient Saints to x Heb. 11.37 wander vp and downe destitute and to liue in exile Thirdly What should I speake of those whose loue scarce euer lookes out of their owne doores right Nabals in their greatest abundance Christians may we call these so scanted in their Charitie Charitie is a y Prou. 5.16 fountaine whose waters streame out as Riuers into the streets interdicting to none taste of necessary kindnesse Obser The inducements follow First his owne example As wee to you So ought Ministers to exemplifie in their liues what they prescribe to others See 1. Pet. 5.3 1. Tim. 4.12 First Else grow our persons and prescripts contemptible By being z 1. Tim. 12. types we preuent contempt The Scribes could not a Mat. 7.29 teach with authoritie in likelihood therefore because they bound heauie burthens for others shoulders b Mat. 23.4 mooued them not with the least of their fingers Secondly Yea holiest duties grow lothsome as the c 1. Sam. 2.17 people abhorred the Sacrifices through the lewd liues of the Priests Thirdly And our selues become d 1. Cor. 9.27 Cast-awayes hauing preached to others with some furtherance of their Saluation As Noahs Shipwrights built the Arke themselues perishing in the Deluge Vse Now LORD e Deut. 33.8 let thy Thummim and thy Vrim bee vpon thy holy ones that wee may all endeuour to ioyne to our light of doctrine integritie of life Of scandalous Ministers it is hard to say whether they doe more good by teaching or harme by their lewd practice the f Mat. 23.3 wisedome prescribed by our Sauiour is rare in our people Validior est operis quà m oris vox and plus mouent exempla quà m verba They seeing our neglects grow presently of opinion the duties are not so necessary nor the sinnes so dangerous when their Teachers are in both respects so dissolute Glorious is the reward of gracious Ministers and their g Dan. 12.3 recompence eminent As much more intolerable their h Mat. 23. damnation in case they blemish and preiudice the holy Doctrine by their lewd conuersation Secondly Thinke it spoken to you all as many as are called after the Name of the Lord he that said we are lights of the World commanded you also to i Phil. 2.15 shine as Lights in the middest of a crooked Generation k Tit. 2.10 to adorne the Gospell and l 1. Pet. 2.12 to winne aliens to loue of the truth by blamelesse conuersation It is vsuall with people to note Moates of Ministers and wee they say must liue as we teach else woe vnto vs. But is it not as true of you you must liue as you professe for though our fals hurt as fulmina yet yours as grandines And what auayles it to prescribe to children or to correct their disobedience whiles your selues practise what you condemne and chasten in them neglect doing of what you prescribe them VERS 13. To the end hee may establish your hearts vnblameable in holinesse THE second inducement is consideration of the gracious effect of their growth and abounding in loue in as much as hence flowes hereon depends their stablishing in vnblameable holinesse Obser The points are two First There is no stablenes of Grace seuered from Charitie Conceiue there are Graces transeunt as there are others permanent There is a m Mat. 13.21 temporary as well as
with rebellion of knowledge with ignorance of feare with seruilitie yea and with securitie As it is absurd to say there is no faith where is some doubting so all as vnreasonable to affirme there is no filiall feare no Grace at all where is any feare of God in respect of his vengeance God is auenger The Apostle seemes to anticipate the secure thoughts of the vniust and fraudulent promising themselues impunitie amongst men either by cunning conueyance and concealement or by defect of Lawes or partialitie of Magistrates Let this yet bee meditated saith the Apostle God is the auenger of all such Where mans iustice faileth God with his vangeance makes supplie that iniustice may not scape vnpunished ACHAB and Iezabel had in Israel authoritie without controll who should punish their oppression of Nabeth The Lord takes the cause into his owne hand and there is blood for blood and an vtter extinction of ACHABS posteritie Hence is Salomons aduise Rob not the poore because he is poore Let not his pouerty encourage thee to oppression l Pro. 22.22 23 The Lord will plead his cause though men be negligent And Enter not into the field of the fatherlesse for their m Pro. 23.10 11. Redeemer is mightie though themselues bee impotent hee shall plead their cause against thee Ambros de Nabat Iezraelit cap. 1. Nabathe historia tempore vetus est vsu quotidiana saith Saint AMBROSE Non vnus ACHAB natus est sed quod peius est quotidiè ACHAB nascitur nunquam huic soeculo moritur Vncontrollable authoritie how easily degenerates it to tyrannie till the poore haue scarce any dwelling left vnto them Their power masterlesse on earth makes them forget that they also haue a Master and Iudge in heauen As if prouidence now slept because discipline of Church and Common-wealth sleepeth Consider it all yee that forget God and thinke the Redeemer of the oppressed is mighty neuer more ready to auenge the cause of the innocent then when amongst his Vicegerents it is most neglected A notice necessary for all times all sinners in all sinnes most for dayes of impunitie in sinnes most sleighted by the sonnes of men Impieties there are many of no small enormitie of little regard in this vntoward generation Fornication and Adultery sinnes of greatest haynousnesse in state of most Kingdomes passeth as matter of iustest toleration and what through defect of Lawes or conniuence of Magistrates or hope of concealement profane is the liberty of Adulterers Yet that of the Apostle should me thinks be meditated n Heb. 13.4 That Whoremongers and Adulterers God will iudge howsoeuer partiall mens proceedings are howeuer cunning the Adulterers secrecie For Kingdomes haue yet beene so happily cautelous as to preuent so much as by enacted penalties the abuse of Gods Name by common and vaine swearing This language of Hell is grown familiar as lust in Sodome amongst old and yong Princes and people Yet me thinks we should remember how direfull the threatning is how certaine the execution o Exod. 20.7 The Lord will not hold him guiltlesse that taketh his Name in vaine How might we hope to haue freest sinnes in gracious measure restrained if this little notice of the Apostle might be as Frontlets betweene our eyes that where mans iustice fayleth God with his vengeance makes supply VERS 7.8 For God hath not called vs vnto vncleannesse but vnto holinesse He therefore that despiseth despiseth not man but God who hath also giuen vnto vs his holy Spirit THe words conteine new reasons for the generall exhortation to the studie of sanctity First as some think frō the Author as others from the end of our calling Secondly from the foulenesse of the sinne in case we be found negligent the contempt reacheth vnto God Thirdly from the rich bounty of God in giuing his Spirit vnto vs. God hath not called vs vnto vncleannesse c. The Christian calling warrants to no man vncleannes leads vnto holines Therefore it is the vsuall stile p 2. Tim. 1.9 the holy calling because it leades to holinesse and though it find vs not holy yet it makes vs so And if there bee any terme therein seeming to tend vnto licence yet so it is mollified and explained that vncleannesse is still excluded see Gal. 5.13 And see how euery thing in it sauours of holinesse the q 1. Pet. 1.15 Caller is holy the meanes and r Ioh. 17.17 instrument holy the Spirit the immediate worker the fountaine of all holinesse Vse So that they are imputations no lesse then blasphemous charged vpon the profession and calling of Gods people that it should teach or approue vncharitablenes couetousnesse licencious loosenesse c. Why hath Satan filled mens hearts to lie against the holy Ghost I had almost said to blaspheme him in the highest degree How hath hee cursed to the pit of Hell all filthinesse of the flesh and spirit How is hee ſ Ephe. 4.30 grieued with the vncleane conuersation of the wicked How restlesse makes he t 2. Sam. 24 10. conscience in the least stepping aside of them he hath sanctified and proclaimed them all hypocrites that calling on the Name of the Lord depart not from iniquitie As many of vs as desire to know our selues partakers of the Heauenly Vocation let vs bee carefull to u 2. Cor. 7.1 purge from all filthinesse of the flesh and spirit to bee x 1. Pet. 1.15 holy as hee that hath called vs is Holy Profane persons as Esau scoffing at the studie of Sanctitie in Gods children haue no part in this prerogatiue but such only as are called to be Saints As little Libertines that turne the Grace of God into wantonnesse and from some beginnings of seeming holinesse receiued incourage themselues to licentiousnesse First Illum nation which yet y Heb. 6.4 Castawayes are partakers of so farre as to become z Mat. 7.22 Prophets and Teachers in the Church of God Secondly Compunction contrition teares for sinne which had place in the Traytour a Mat. 27.3 Iudas in profane Esau Thirdly Partiall and Temporary reformation To which euen b Mar. 6.20 Herod ascended and those cursed reuolts That c 2. Pet. 2.20 21. turne backe from the holy Commandement giuen vnto them VERS 8. Hee therefore that despiseth c. THe second reason inferred out of the former it implies the contempt of God because it is he that calleth to holines Ergo conceiue the Apostle to preoccupate what ignorance might obiect Obiect They are men by whom wee are called Solut. It is God that calleth though by mans ministery Therefore he that despiseth despiseth not men but God Contempt of Ministers in their regular prescripts stayes not in the persons of Ministers but reacheth to the Maiestie of God As the contempt of an Ambassadour toucheth the King whose Ambassadour he is Therefore said our Sauiour d Luk. 10.16 He that despiseth you despiseth me The reason is because
such prescripts are Gods in the sanction ours onely in respect of declaration As the Law of God as the Law-giuer MOSES his onely as the Proclaimer And as the Edicts of Princes are not therefore the Edicts of the Cryer because he publisheth them but the Princes whose authoritie giues vigour vnto them so the prescripts of holinesse published by vs are not ours but Gods whose Soueraigne authoritie puts life into them That we erre not this may not so be vnderstood as if the neglect of euery thing deliuered by a Minister were presently the contempt of God as Popish Doctors would beare vs in hand for what if we preach the e Iere. 23.16 visions of our owne braine Shall God be thought to be contemned The charge to heare the Church ordinarie is not absolute but to bee vnderstood with limitation Though our Sauiour commaunded to heare Pharises and Scribes f Mat. 23.2 3. teaching out of MOSES chaire yet a caueat he giues to g Mat. 16.6 beware of their leauen Therefore also hee iustifies his Disciples violating h Mat. 15.3 their tradition because if not in the matter yet in manner or ends of imposing they had exceeded their limits But where their prescripts are regular of holinesse truely so called their contempt redounds to the Maiestie of God Vse I say then Take heede how ye despise the meanest of those Ministers that speake vnto you in the Name of the Lord not only their Angels behold the face of their Father in Heauen but God himselfe beholds it and holds himselfe interessed in their contempt Strange is the delusion of men in this kinde that casting off the weightiest of Gods Commaundements deliuered by his Ministers yet think the wrong vnsufferable that contempt of God should bee charged vpon them God they reuerence and thinke highly of that Maiestie It is the beggerlinesse or base birth or lewd life or deformitie of the Minister they contemne not God But I would faine know whose message it is that beggerly base borne blemished Minister bring vnto thee when hee chargeth to sanctifie the Sabbath c. The command we are sure is Gods to him reacheth the contempt thereof And hath not God chosen the poore of this world to confound the rich The i 1. Cor. 1.28 baser things to confound the more honorable Principall Apostles were Fishermen the rest men of no great state or esteeme amongst men Onely Iudas a man of renowme therefore called Ischarioth a man of that place famous in the place where his habitation was As to outward blemishes why are we so carnall as to iudge after the outward appearance The beautie within should be most glorious in our eyes Not onely Moses whose beautie is commended But Simon k Act. 13.1 Niger whose deformitie is recorded was chosen to be a messenger of the Lord of hostes May not lewd life of the Minister warrant vnto vs contempt What of their message God forbid Heare l Mat. 23.2 3. Scribes and Pharises speaking out of Moses chaire the message is Gods whosoeuer brings it The contempt of it reacheth to his Maiestie though woe to them that say and doe not Quest How may I know that God speakes in the Minister Answ First Consider what experience will teach thee the word wee preach searcheth farther then any speech or thought of man can possibly diue Euen to m Heb. 4.12 the discerning of secretest thoughts and intentions of the heart Thine acts of euill that none eye hath seene saue his onely to whose eyes all things are naked and vncouered the thoughts and intentions of euill that neuer yet were vented to the eares of man thou shalt heare in our Ministerie discouered and reproued Canst thou chuse now but say n 1. Cor. 14.25 God is in vs of a Truth Secondly If this perswade not weigh the terror and astonishment that a weake man strikes the Conscience withall That men of Lyon-like courage like the great Leuiathan contemning Sword and Speare should be so arraigned and ouer-awed by a weake Minister as to tremble at his words argues it not a Diuine Maiestie speaking in vs Is it not a wonder to read how Paul a prisoner in bonds should strike Felix his Iudge with o Act. 24.25 trembling I doubt not but he might say as Iob He could haue made thousands afraid with his countenance yet see him now trembling at the voice of his prisoner Thirdly Consider the strange and no lesse then miraculous change this Ministerie workes in the hearts of men in whom God will haue it effectuall to saluation There is no Antipathie so great betwixt any things in Nature as betwixt Mans p Rom. 8.7 Nature and the Law of God Yet see and say at length as Pharao his Sorcerers Here sure is the finger of God when thou beholdest a man so rauished with loue of that which he most deadly hates by Nature that he preferres it q Iob 23.12 before his daily food yea holds not life deare vnto him for support of the Gospel Who hath also giuen vnto vs his holy Spirit The third reason here couched taken from the great fauour of God in bestowing his holy Spirit vpon vs. How follows the Argument Whether first from the bountie of God in bestowing vpon vs a gift of such excellencie or secondly from the abilitie ministred vnto vs by the holy Ghost to liue holily or thirdly from the great danger accompanying the neglect of holinesse after wee haue once been partakers of the holy Ghost This â—aâ—â—est I insist on And thence obserue How of all others it most neerely concernes men made partakers of Gods Spirit to be carefull of holinesse I say not onely their sinnes are greater because their abilities are more to withstand temptation but their state in case of reuolt most dangerous and irrecouerable First to such sinning wilfully r Heb. 10.26 remaines no more sacrifice for sinne secondly nor is it possible Å¿ Heb. 6.4 6. to renew them by repentance Conceiue it thus not as if euery sinne of infirmitie should cast them out of all possibilitie of pardon and repentance for in case we so sinne we t 1. Ioh. 2.1 haue an Aduocate with the Father to propitiate for our fraileties But in case such wilfully take themselues to a course of sinning and in Peters phrase u 2. Pet. 2.21 turne back from the holy Commandement giuen vnto them x Deut. 29.19 20. adding drunkennesse to thirst to them God hath threatened to shew no mercie Vse The more should be our care and caution y 2. Cor. 7.1 to purge from all filthinesse and to z 1. Ioh. 5.18 keepe our selues that the euill one touch vs not Quest Can men partakers of the holy Ghost be regardlesse of Holinesse Gods feare is so put into their hearts that they a Ier. 32.40 neuer depart from him And they b 1. Iob. 5.18 Caietan ibidem keepe themselues that the euill one
that we might from the sweetnesse of the taste here vouchsafed vnto vs frame this kind of reasoning to our selues If the taste of this happinesse be so sweet Oh what shall the fulnesse be If this glimmering light of Heauenly knowledge when we see but as in a Glasse darkely be so delightfull what shall it be to see the Lord face to face and to know him as hee is If our weake obedience and the first fruits of the Spirit be so comfortable that wee highlier prize it then all the treasures of the World what shall the perfection of Holinesse be When there shall be no Deuill to tempt no Concupiscence to entice no Flesh to lust against the Spirit no Law in our members to rebell against the Law of our mind If the communion we haue here with Christ in his Word and Sacraments be so ioyous that we are of Dauids mind x Psal 84.10 One day in the Lords House is better then a thousand in the Tents of vngodlinesse and thinke it more honour to bee a Doore-keeper in the House of God then to reigne in the Tabernacles of the wicked what shall it be to enioy the immediate Presence and Glorie of God our Father Christ our Redeemer the holy Ghost our Comforter c. To which if wee adde the consideration of the vnchangeablenesse of that estate what can be added to that measure of happinesse We shall sayth the Apostle be euer with the Lord. Obser So then the blessed state of Gods children after this life is vnchangeable and euerlasting That inheritance y 1. Pet. 1.4 is incorruptible vndefiled and that fadeth not away That life is z Dan. 12.2 euerlasting that Sabbath a Isai 66.23 is perpetuall that glory is eternall that ioy lasts for euermore There be three things eminent in the state of glory aboue that of Gods children in this life First perfection Secondly perpetuity Thirdly immutability We see now but in a glasse imperfectly b 1. Cor. 13.12 then face to face wee haue now c Rom. 8.23 the first fruits onely of the spirit the d 2. Cor. 1.22 earnest penny of our redemption then the full measure according to the measure of such creatures We haue now peace of Conscience but alas how often interrupted with vnspeakeable horrour Now reioyce we with e 1. Pet. 1.8 ioy vnspeakeable and glorious but times fall out as with Dauid that we need pray f Psal 51.12 Restoring the ioy of the Lords saluation There is peace without trouble ioy without sorrow Foelix securitas secura foelicitas saith BERNARD foelix aeternitas aeterna foelicitas saith Augustine Vse 1 Herewith g 2. Cor. 4.16 18. solace wee our selues in all afflictions yea though they seem to threatē vs with death It is a blessed change we make by dying in the Lord or for him Giue hopelesse men leaue to tremble at death whose portion is in this life Let Gods children sealed with his Spirit lift vp their heads for ioy in their dissolution as Simeon sings his Nunc dimittis * Ambros de bono mortis cap. 2. quasi necessitate quadam teneretur in hâc vitâ non voluntate saith Ambrose Vse 2 Secondly Leaue to moderate mourning for the dead though neuer so neare Hicron that die in the Lord. Lugeatur mortuus sed ille quem gehenna suscipit quem tartarus deuorat in eius poenas eternus ignis aestuat saith Hierome intending to put measure to a mothers sorrow Vse 3 Thirdly h 2. Tim. 4.8 Loue and long for and i 2. Pet 3.12 hasten vnto the second appearing of Christ Fourthly Know hence that the miserable estate of the Vse 4 damned in Hell is also vnchangeable and euerlasting It was Origens errour and the Chiliasts that within one thousand yeeres after the resurrection there should bee a yeere of Iubile for the damned in Hell a yeere of release out of their torments I maruell then why Abraham said They k Luk. 16.26 cannot come from you to vs. Why our Sauiour said That l Mar. 9.44 worme dies not that fire goes not out why hee calls that fire m Mat. 25.41 euerlasting * Bernard meditat cap. 3. Procul à beata Paradisi patriâ exulati cruciabuntur in gehennà perpetuâ nunquam lucem visuri nunquam refrigerium adepturi sed per millia millium annorum in inferno cruciandi nec inde vnquam liberandi vbi nec qui torquet aliquando fatigatur nec qui torquetur aliquando moritur sic enim ignis ibi consumit vt semper reseruet sic tormenta aguntur vt semper renouentur Bernard And I wonder how else their punishment answeres to their sins they sinned saith THOMAS in aeterno suo Iust therefore that they should be tormented in aeterno Dei Their desires to sinne were euerlasting saith Gregorie is it not iust their punishment should be euerlasting Euen now in hell continues their impenitency and can we thinke the sinnes may bee pardoned that are not repented Lastly the Maiestie they offended is infinite some infinitenesse then there must be to answere the violation of that infinite Iustice it cannot be in the weight lest the creature be abolished It must bee therefore in the continuance VERS 18. Wherefore comfort one another with these words THe inference out of this whole Treaty touching the state of the dead in Christ wherein consider first the duetie inioyned Comfort one another the meanes of comfort with these words The points obserueable are these First The duety we owe to the afflicted that is comfort n 1. Thes 5.14 Comfort the feeble-minded Man that is in miserie o Job 6.14 should be comforted of his friends but that men haue forsaken the feare of the Almighty Reasons 1 First compassion Sympathy that should be betwixt vs in respect of our neere linking together in the body of Christ If a thorne be in the foot the backe bowes the eye is busie to prie into the hurt the hands doe their best to plucke out the cause of anguish euen we are p Ephe. 4.25 members one of another therefore said PAVL q 2. Cor. 11.29 Who is afflicted and I burne not Reasons 2 Secondly We our selues are r Heb. 13.3 yet in the body and may suffer what others now feele Reasons 3 Thirdly ſ 2. Cor. 2.7 Sorrow saith the Apostle is a gulfe how many swallowes it vp for want of comfort Example see in Iobs friends Barzillai c. Defectiue in this duty are first all men insensible of others sorrowes whom the afflictions of Gods children touch not They drinke wine in bowles saith AMOS but t Amos. 6.6 8. no man is sorry for the affliction of IOSEPH Therfore the Lord hath sworne by himselfe that he doth abhorre the excellency of IACOB and hate the Palaces thereof How can we be assured we are quickened by the Spirit of Christ that haue u
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
it is there is no sinne nor degree of sinne but the seedes thereof remaine in our Nature Secondly Sometimes they are as IONATHANS Arrowes to giue warning and preuent the sinnes in after-practice As the Lord sometimes visits his Children with afflictions not so much to punish sinnes past b 2. Cor. 12 7. as to preuent sinnes to come so doe his Ministers sometimes reprooue and threatten sinnes not so much to correct as to preuent them and make vs cautionate and watchfull against them Like thinke when thou hearest thy selfe admonished to doe what thou doest say as thou mayst say Sure it is but need A dull and drowzie Nature I carry about mee soone wearie of wel-doing or it may bee the Lord seeth me likely to faint and therefore directs the Minister to bee my Remembrancer to preuent my declinings at least say My pace is too slow the Lord vseth these c Eccles 12.11 as goades to pricke me forward to perfection VERS 12 13. And we beseech you Brethren to know them which labour among you and are ouer you in the Lord and admonish you And to esteeme them very highly in loue for their workes sake and bee at peace among your selues COnnexion The Apostle had giuen aduice to exhort and edifie one another lest any should inferre These duties being mutually performed in priuate there will bee no great vse of the Ministerie sayth the Apostle Mistake not though the duties bee enioyned you for priuate exercise yet must the publike Ministery haue its due honour and respect Know them c. Obser Priuate Christian duties of exhortation admonition c. must bee performed that in no case the publike Ministerie be neglected d Heb. 10.24 25 Prouoke one another to loue and good workes yet forsake not the gatherings together of the Saints It is their fault sayth the Apostle that are growne in that kind dissolute To the Hebrewes Paul had written a large Epistle full of heauenly Doctrines and Admonitions by reading whereof they might attaine a comfortable measure of knowledge and other grace yet I beseech you sayth he e Heb. 13.22 suffer the words of Exhortation he meanes from their Pastors ordinarie whom God had set ouer them Need I adde Reasons First I say as Iames Hee that said Admonish exhort c. in priuate said also f 1. Thess 5.20 Despise not Prophecie If then thou attend to Admonitions priuate and neglectest the publique Ministerie art thou not a Transgressour of the Law Christian dueties are all subordinate They fight not neyther may wee thinke the performance of one dispenseth for neglect of another Secondly Though no doubt a gracious blessing may be expected by priuate Admonitions c. yet a greater wee haue cause to hope for by the publique Ministerie wherewith God hath promised in a speciall manner g Mark 16.16 to be present Thirdly The Lord hath appointed the Ministerie publique to be a generall guide and direction for performance of all priuate duties and of purpose leaues the people of greatest gifts doubtfull and vncertaine in many things that there may be continuall vse of the publique Ministerie h Mal. 2.7 The people must seeke the Law at the mouth of the Priest And who of the people must not say as the Eunuch in sundrie points of knowledge vpon like question propounded Vnderstandest thou c. i Act. 8.30 31. How can I without a Guide Besides in euery dutie there is as well a Modus as the Action circumstances many to be obserued in exhorting admonishing c. euerie dutie It sufficeth not to say as the custome is they know as well as Preachers can tell them what they must doe the manner of doing must be withall attended Vse It iustly reprooues that vsuall dis-ioyning of these two in practice which God in his Prescript hath coupled together Some yee may obserue thus minded It sufficeth they say to heare in the Congregation God hath giuen Ministers to teach vs what need wee be so carefull of Conference Admonition c By this meanes we shall haue as many Teachers as men Nay euen for necessarie duties in the Familie that goes for a currant excuse They bring their people to the Congregation to heare I would that were as conscionably performed as is pretended vsually it is true of most their seruants are their owne men on the Lords day But wee must remember that God requires it as a dutie in all that he k Gen. 18.19 commends in ABRAHAM And if Paul so great an Apostle thought he might be l Rom. 1.12 comforted by the peoples Faith who are wee to disdaine the helpe of priuate men Another sort there are so highly conceited of the sufficiencie of priuate studie meditation c. that they thinke the publique Ministerie all-out as needlesse and they forsooth chuse to serue God at home But thinke you the Lord hath said in vaine Despise not Prophecie m Heb. 10.25 Forsake not the Assemblies Are thy gifts greater then were they of Primitiue Christians that continued n Act. 2.42 daily in the Apostles Doctrine Surely though I know it is true priuate helpes seasonably vsed are accompanied with a gracious blessing from God yet this I may boldly say with SALOMON Neglect of the Publique brings a Curse vpon the Priuate o Pro. 28.9 He that turnes his eare from hearing the Law his very prayer shall be abominable In the words are prescribed duties concerning them towards Ministers The particulars are first the description of the Obiect of these Duties They are first such as labour that is their Worke secondly such as are ouer vs that is their Dignitie thirdly that admonish that is a specialtie of their Office Secondly the duties the people owe to such are first Reuerence know them secondly Loue whose first measure and secondly ground is propounded It must be singular loue and that for their Workes sake To know signifies not a simple notice or knowledge of our persons but a knowledge ioyned with reuerence and high esteeme I will not p Psal 101.4 know a wicked person that is such shall be extremely contemptible in his eyes Not to know in this sence is to contemne To know is to reuerence and haue in honour Obser The first Dutie pointed at due from people to their Ministers is Reuerence and high esteeme in respect of their Calling and the Worke thereof This is that as some thinke that Paul meanes by q 1. Tim. 5.17 double honour A single reuerence and respect is not sufficient euery good office must be doubled to them The Lord hath euerie way endeuoured to make them reuerend First Giuing them Titles of highest respect r Mal. 2.7 Messengers they are called of the Lord of Hostes Å¿ 2. Cor. 5.20 Embassadours of Christ Angels of the Churches Fathers of their People Secondly Their Authoritie wonderfull To them are giuen t Mat. 16.19 the Keyes of the Kingdome of Heauen to open
and shut Heauen not as they please yet so as the Lord ratifieth their regular proceedings in the Court-of Heauen u Ioh. 20.23 Power to remit and retaine sinnes So that the Conscience vsually receiues not the assurance of Pardon but by their testimonie and declaration Thirdly Their Gifts ordinarily aboue the common rate as Knowledge Experience Comfort what not The x Psal 25.14 secret of the Lord is with them that feare him Yet a greater insight into the secrets of Gods Kingdome is giuen to Ministers Their lips the y Mal. 2.7 Treasure-house of Knowledge and Vnderstanding Fourthly What should I speake how the Lord by them as Instruments conueyeth to his children all grace that accompanies Saluation In such sort that what the people receiue not by this Hand as it were of God cause enough they haue to suspect that it is not such as accompanieth Saluation z 1. Cor. 3.5 By Ministers he workes Faith by them he conuerts sanctifieth comforteth a 1. Tim. 4.16 saueth Hence haue their persons beene euer venerable in the eyes of the Saints CORNELIVS b Act. 10.25 giues PETER more then sociall reuerence Galatians receiue PAVL as an Angell from Heauen IOASH an Idolater salutes ELISHA c 2. King 13.14 His father the Horsemen and Chariots of Israel Of Alexander the Great Monarch and Conqueror of the World Antiquit. lib. 11. cap. 8. writes Iosephus that he was so moued with the presence of Iaddus the High Priest that hee dis-mounts himselfe to doe him reuerence and in fauour of him spares the sacking of Ierusalem Thus hath God done to make them reuerend thus haue Saints and Pagans done to testifie their reuerence Vse These then are cursed times and they are cursed hearts of men to whom I dare say for the generalitie no mens Persons or Calling are more despicable then they are of Ministers A horrible Confusion it was fore-told by Isay to come vpon Israel d Isai 3.5 Children should presume against the Ancient and the vile against the Honourable no lesse that in HOSHEA The people were as they e Hosh 4.4 that rebuked the Priest This Confusion is come vpon this generation and I dare say is fore-runner of a heauie Vengeance No man almost so vile but thinkes himselfe a better to the ablest Minister yea the name it selfe wee haue cast as a terme of Repâ—och and Contempt vpon our faces Reasons some may not be denyed to sticke in Ministers First In many their slender or no gifts to discharge so high a Calling Bernard de Conuers ad Cler. cap. 29. Curritur passim ad Sacros ordines reuerenda ipsis quoque Spiritibus Angelicis Ministeria apprehenduntur sine reuerentiâ sine consideratione As in Ieroboams dayes Who would fill his hand might consecrate himselfe though hee were of the lowest of the people Woe to the hands that admit them and thereby cast contempt vpon the reuerend Calling Secondly Another the lewd life of many in place of Ministers whereby they lose all Authoritie in their peoples Conscience though gifts be otherwise neuer so reuerend The Lord in his iust Iudgement f Mal. 2.3 9. casts Dung in such mens faces and makes their persons as vnsauourie Salt to be troden vnder foot of men Through their occasion the whole Calling is exposed to contempt There are others in the people first That they see not the necessitie of their Ministerie nor therefore know to prize the worth thereof specially their no experience of the comfort and power of it Secondly It were strange the plentie of the Blessing should make it contemptible but true it is in all experience familiaritie euen with such fauours of God breeds contempt The Word of God g 1. Sam. 3.1 was precious while it was geason Now wee haue euery day Manna though it be Bread from Heauen and Food meet for Angels wee grow to loath it and with the Word the Messengers that bring it Now God be mercifull to the sinnes of this Land and pray all for mercie at Gods hand for this besides all our other sinnes The contempt and vile esteeme of the Calling and Persons of Ministers with it is entwyned the contempt of the Word of God yea of Christ himselfe And we haue cause to feare lest for it together with our disobedience the Lord send h Amos 8.11 a Famine of hearing the Word of God The second dutie inioyned in respect of Ministers is Loue. Where is first to be considered the measure of it it must be Loue in abundance in an ouer-flowing measure an ouer-ouerplus of Loue for our Worke sake The Notes here are two First That there is a lawfull preferring of one before another in the measure of Loue. They call it vsually the order of Louing Paul makes profession His Loue was i 2. Cor. 2.4 more abundant to Corinthians then to sundrie other Churches And left any thinke it might be his infirmitie what hee practised towards them hee here prescribes to be done to Ministers Gods owne Example wee haue herein for ought I know as a patterne to be imitated Hee hates nothing that hee hath made yet is his Loue k Tit. 3.4 to Man aboue many yea l Psal 8.4 aboue all Creatures celebrated Amongst men Israel is singled out with that speciall Encomium GODS m Exod. 19.5 peculiar People the People of his Loue. Accordingly the effects and fruits of Loue towards them abound in the measure If that Example may seeme transcendent that of his Sonne in dayes of his Flesh is beyond exception His owne he n Ioh. 13.1 loued all But there was a Disciple that had the specialtie of his Affection IOHN o 23. the Disciple whom he loued that is more then others In Loue are three things first Well-wishing secondly Pleasure or delight-taking in the partie loued thirdly Beneficence or actuall well-doing In all these may be a preferment giuen to one aboue another Of the first what the people speake to Dauid disswading his going to Battell must be holden of all such like publique persons o 2. Sam. 18.3 they are worth thousands of others their safetie and welfare to be preferred in our well-wishing And for Delight-taking who knowes not but though p Mat. 5.44 enemies must be prayed for yea though enemies vnto God yet must our q Psal 16.3 delight be in the Saints that are vpon Earth and such as excell in Vertue For Beneficence the place is plaine Doe good to all r Gal. 6.10 especially to them of the household of Faith To set downe particular rules of direction according whereto to guide the measures of Loue is not my purpose This once as a generall pertinent to that which followeth let be remembred Persons on whose welfare depends the common good are in all degrees and kinds of Loue to be preferred Vse It affoords answere to that common Exception of worst men against courses of Ministers and
others in this kind allowing vs no order in Loue requiring a promiscuous and preposterous kind of Charitie in all towards all In Almes and workes of Mercie the prophanest thinkes much if they be not equalled to the holyest In Companie and Familiaritie they that I dare say hate the companie of such as runne not to the same excesse of Riot yet make it matter of Crime that they are not admitted on equall termes with men whose graces are most amiable and louely I am of Ambrose his mind In Charitie Peccat qui praeposterè agit Hee sinnes that is preposterous in louing setting that first that should be last The worst I wish such men as enuie other mens preferment in the intirenesse of our affections That they would store themselues with the amiable graces of Gods Spirit that ſ Psal 45.13 Beautie within as the Psalmist calls it In the meane time they must giue vs leaue as the Lord chargeth IEREMIE to t Ier. 15.19 take away the precious from the vile The next point of notice is the Particular Who they are Paul here commends to the specialtie of our Loue. They are Ministers They then by Gods Ordinance should haue a specialtie in the peoples Loue. The Scripture points vs to three sorts or degrees of Loue. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Men as Men for the nature of Man and common gifts of Humanitie they are endowed withall This may not be denied to enemies no not to enemies of God Nature is Gods worke in whomsoeuer Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Neighbours that is as I now interprete such as are neere vs in Societie Nature or friendly Affection Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Brethren for Sanctitie sake and fellowship in the Spirit of Adoption and Regeneration The Apostle here points to a fourth wherein hee will haue our Loue ouer-flowing and after a sort excessiue It is to the persons of Ministers Doth any man aske Reasons Besides the generall tye of like humane Nature besides that of Societie and neere Coniunction yea besides that Brother-hood and participation of like precious Faith they haue yet something more that layes clayme to a singular measure of Loue. Besides eminence of Grace and Office they are Instruments by which the Lord reacheth to vs all Blessings that concerne Life and Godlinesse Whereout grew that question in Schooles whether the fathers of the flesh or the Spirituall Parents should bee preferred And though they confesse in matter of Beneficence the Naturall hath preferment aboue the Spirituall Parent because hee is more properly cause of our being in Nature then the other of our being in Grace yet for that point of wel-wishing it is accorded it must bee more then to any priuate man ioyned to vs in the neerest bond of affinitie or bloud So AQVILA and PRISCILLA preferre u Rom. 16.4 PAVLS safetie before their owne Good Obadiah not without aduenture of his life x 1. King 18.4 hides the Prophets in Caues from the rage of IEZABEL So precious in former times were the persons of Ministers Vse How are these degenerated whereinto we are fallen wherein Ministers are made the chiefe Butt of mens malice no sort of men I dare say more odious to men vnreformed whom yet the Lord hath commended to a specialtie of our loue The Reason generally is no other then that was of Achab for Micaiah Of all the rest he y 1. King 22.8 was most odious because hee dealt most plainly See also Reuelation 11.6 Gal. 4.16 It is strange to see how euery act of their life is sifted how tender some men pretend their Consciences to bee in a Ministers omissions but of circumstances when Gods Commandements are without scruple seene and suffered to be contemned The truth is not their Conscience but their malice is more to a Ministers honesty then to the peoples greatest prophanenesse Of it I say no more onely I wish such men to consider how tender care the Lord hath taken for the persons of Ministers See saith PAVL that they may bee z 1. Cor. 16.10 without feare amongst you Touch not mine Anoynted doe my Prophets no harme And what is done to them is interpreted a Luke 10.16 as done to Christ whether in good or euill and so will be recompenced at the Day of generall retribution The motiue or ground of this singular Loue followeth Loue for their Worke sake Obser Not euery loue of a Ministers person is that wherein a man hath comfort but that especially which is for his worke sake There are as it fals out sundry amiable gifts concurring in a Ministers person suppose points of Nature and Art Vrbanitie Liberalitie sociable Conuersation and the like but the comfortablest Load-stone of Loue is his worke What is that First His labour Secondly That which results from his labour His labour in the b 1. Tim. 5.17 Word and Doctrine which else-where hee cals The worke of an Euangelist His gouerning and guiding the Flocke by Discipline and godly example this is his labour The worke resulting out of his labour when God is pleased to blesse it vnto the people is Repentance New-birth Faith Comfort Or if there be any other Grace or comfortable blessing of God whereof the soules of the people are made partakers this is the fruit of his labour Wherfore also God is not ashamed to call them his c 1. Cor. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuing vs after a sort our partnership with him in the saluation of his people Vse Take notice of it I beseech you as a helpe to discerne the comfortable soundnesse of loue you pretend and professe to Ministers Sure it is in euery dutie the worke is not so comfortable as is the motiue and inducement to performance In this it is true as in any loue to Ministers and Saints To loue the Saints and to doe them good is not so much except the very Saint-ship bee the Load-stone of loue To loue a Minister is not much except his worke bee that that drawes affection It is that our Sauiour points at d Mat. 10.42 A Disciple in the name of a Disciple a Prophet in the name of a Prophet It is noted of Iehoash a cursed Idolater that hee had much respect to the Prophet Elisha and at his death weepes ouer him with that bitter lamentation e 2. King 13.14 Oh my father my father the Horsemen and Charets of Israel what was the reason of his loue questionlesse not his worke but the helpe hee found in him for support of his Kingdome Of the people it is noted they followed Christ and were sometimes zealous for his safetie the Reason was he fed their bellies by miracle and cured their bodily diseases his Doctrine in the meane time sounds f Iohn 6.66 harsh and occasions many to forsake him His reproofes so bitter and distastfull that they g Iohn 8.59 goe about to stone him In like sort I
Posteritie therefore is he enioyned labour to instruct vs to painfulnesse and industrious imployment in our vocations Accordingly after the fall thus trayned they vp their Children x Gen. 4 2. CAIN was a tiller of the ground ABEL a keeper of sheepe like was the course of Patriarches as wee may reade along the Story Yea the cursed seed of Cain though they degenerated into vanitie yet had they their seuerall imployments In the Israelitish Common-wealth after their settling in the Land of Promise such prouision was made that euery Tribe and Family had their husbandry to bee imployed in The Tribe of LEVI whose exemption was most from manuall Arts yet had their seuerall places of Ministerie In this first ranke of inordinate walkers we haue alas how many to bee ranged It is vaine perhaps to speake of Monkes and such like y Titus 1.12 idle-bellies as PAVL cals Cretians Yet this I may say for them they had the fayrest pretence of all of their disorderly order giuing themselues to deuotion and heauenly contemplation A life I confesse aboue all others to bee chosen were a man borne to himselfe alone But this ground wee must remember Euery man on Earth is a member of some common bodie And is thereby bound to imployment in some office good to communitie Whereby it comes to passe that euen this kind of life spent wholly in deuotion and contemplation is vnpleasing to God Because howsoeuer herein they doe good to themselues yet bring they no benefit to the common bodie I confesse the life hath great commendation amongst Ancients some of them call it heauenly and Angelicall And sure it is such shall bee the life of Gods Children after Resurrection spent wholly in praysing and magnifying the Name of God But till that time see how Angels themselues want not their imployment euen they z Heb. 1.14 are sent forth to minister for good of them that shall be heires of saluation To these may bee added how many of our Gallants and their attendants whose whole life is spent alas how Epicurelike and vnprofitably in eating drinking sporting snorting as if they were borne as the wild Asse-Colt in the Wildernesse to snuffe vp the wind or as Leuiathan in the Sea to take pastime therein Me thinkes seeing their liues I cannot but thinke of that in Ezechiel describing the sinnes of Sodome so fitting it is to men of this disposition The a Ezech. 16.49 sinnes of Sodome were Pride fulnesse of Bread abundance of Idlenesse vnmercifulnesse to the Poore No maruell if they grew such Monsters in Lust hauing all things so at full to feed their Luxurie A third sort are our vagrant and sturdie Beggers whose base and brutish life what termes are sufficient to expresse I know not how our people thinke it almes to feed them in their idlenesse conceiting these the poore whom the Lord hath commended to our compassion His order in Israel was there might b Deut. 15.4 be no Begger among his people And Pauls Cōstitution Men wanting not strength but c 2. Thess 3.10 will to labour must not eat The best mercie to such is that which one cals Misericordia puniens Thou canst not better releeue them then by correction The second kind of persons disorderly are such as neglect imployment of the vocations wherein the LORD hath placed them Of these especially speakes the Apostle His rule is Whoso hath an Office d Rom. 12.7 must wait on his Office And his Ordinance in Thessalonica that if any refused labour e 2. Thess 3.10 hee should not eat Yea hee makes them flat Theeues that so liue Such eat not their owne bread Now here beloued where should I beginne to complaine of vnfaithfulnesse It spreades it selfe so generally ouer all orders and degrees of men This is that eats out the large patrimonies of many gotten with no small care and industrie of their Progenitors while Children thinke themselues borne to pleasures and whatsoeuer is occasion or nourishment of all vitiousnesse in life The third sort is of them that intrude vpon other mens callings not sparing the Function of the Ministery which yet the Lord will haue no man touch but hee that is f Heb. 5.4 called of God as was AARON His Iudgement on Corah and his company for such intrusion is recorded their Censors kept by Gods speciall appointment as g Num. 16.40 a memorial and warning to all posterity The Stories of Vzzah and Vziah are knowne the one stricken h 2. Sam. 6.7 with sudden death the other i Chron. 26.19 21. with leprosie till the day of his death In the fourth ranke are to bee ranged all those that wilfully violate wholesome Ordinances for better ordering of common life whether in Church or Common-wealth Ad omnia sua strenui ad communia pigri Bern. de grad Humilitatis said Bernard of such men delighted in singularitie Turpis est omnis pars quae vniuerso suo non congruit saith Austine And of the persons thus farre The dutie in respect of them is to admonish that is to put them in minde of their dutie It is the k Mat. 18.15 first step or degree in censures which must goe before sharper corrections Touching it three particulars shall be briefly scanned Quest First Whose dutie it is Answ The dutie of euery Christian vt supra They were the people of whom Paul said they were l Rom. 15.14 able to whom he m Col. 3.16 prescribes to admonish one another Doe ye aske Reasons Besides the Commandement of God First Mutual n Iude 20. compassion should teach it vs. Secondly Care of community in respect First Of the o 1. Cor. 5.6 infectiousnesse of the euill example Secondly p Ioh. 7 1◠12. For danger of wrath It iustly reprooues such as put ouer this dutie of loue from themselues to Ministers and thinke it so peculiar to them that in no degree it belongs to them Erewhile wee shewed it pertinent to the people with this difference The Minister doth it as of Authoritie the people out of sociall Charitie The publike performance is the Ministers in priuate commerce the peoples also And it is strange the Lord should commend to vs care of each others body q Exod. 23.4 5 goods good name and leaue vs carelesse of any soules saue our owne The second question is to what persons wee owe it Diogenes and the Cynikes Seneca Epist 29. saith Seneca were wont promiscuously to admonish all they met with What if they fell on deafe men They answered Words were gratuitous and cost them nothing Besides though they missed their end in many yet admonishing all they might doe good to some With like zeale shall I say or passion many are transported prodigally casting away sacred and precious admonitions vpon Dogs and Swine Our Sauiour inioynes vs in this point caution and prudence To make choice of such as wee must admonish by the Word
of God Though words bee gratuitous yet Gods Word is sacred and precious We may r Mat. 7.6 not cast holy things to Dogs nor Pearles before Swine And saith Seneca Proceedings of Art must be vpon certainties A good Archer doth not aeliquando ferire but aliquando deerrare Quest What then Must wee silently suffer Gods Name to be blasphemed Answ There is a reall reproofe to be giuen to such by separating from their societie The last quaere is of the sinnes that may deserue admonition They are not only enormities but euen inordinatenesse Bee it but idlenesse and neglect of our vocations Shall I need to adde Reasons First We are not ignorant how euen moates in the Church are made beames amongst Aliens the least slips of men professing Gods feare draw blasphemy vpon his Name Leuitie in speech vanitie in our attire c. seeme more to Aliens then blasphemies in their own mouthes or enormities in their liues Secondly little things haue often great and dangerous consequences Å¿ 1. Cor. 5.6 A little leauen sowreth the whole lumpe a little error tolerated makes way to greater And euery little sin if it be neglected draweth with it weight vnto greater It is the error of most to limit admonitions to grosse grieuous sinnes Wee thinke of others as of our selues through partiality it is well they be free froÌ„ crying sins Wheras the Lord beares in none the breach of the least iota or tittle of his Law nor tolerates disobedience no not erga minima towards the least of his commandements And of the first duty thus farre the second followeth Comfort the feeble-minded Wherin as in the former are first the persons secondly the dutie we owe them The persons he calles the feeble-minded Schoole Moralists treating of it thus set out the Nature of feeble-mindednesse It is they say a deiected state of the mind refusing to enterprise or vndertake things necessary and inioyned vpon conceit that they exceed ability It is opposed to presumption another extreme whereby men ouer-confident of their strength attempt things exceeding the proportion of their abilities Such they conceiue the sinne of t Exod. 4.10.13 Moses u Iere. 1.6 Ieremie to haue beene detracting the Lords calling as exceeding the proportion of their strength Like is the sinne of many excellently gifted for Magistracie and Ministery if others may iudge yet withdrawing from the calling as ouer-weighty and beyond their strength a sin so much harder to be cured becomes it comes so neere to the nature of modesty vnder colour of that vertue deludes the minds of many so long till Church be almost destitute of Ministers and Common-wealth of able Magistrates It ariseth they say commonly from one of these causes First secret pride whereby men thinke themselues better able to iudge of themselues then others yea then all men are Euen in this seeming modesty there is coloured pride x Prou. 26.16 The sluggard saith SALOMON thinkes himselfe wiser then ten men that can render a reason A second cause vsual is as they cal it torpor pigritiae Men are loth to take notice of their abilities and vndertake such functions because they loue ease and would gladly free themselues froÌ„ incumbrance of publik imployments The last is feare of faynting vnder the burthen which was that it seemes which swayed with Moses But as the Lord speakes to MOSES Who is it that made the tongue is it not the Lord that called him to the function And can we thinke the Lord whose hand leads vs to such imployments will be wanting to vs in protection and support What he said to Ioshuah think spoken to all in like case y Iosh 1.5 I will not faile thee neither forsake thee z 2. Cor. 2.16 Who is sufficient for these things saith the Apostle he meanes of himselfe Yet a 2. Cor. 3.6 God hath made vs able Ministers of the New Testament Competently though not coÌ„pletely sufficient A degree of it in this kind is to be seene in many arising froÌ„ causlesse despaire So ouerwhelmed we haue seen some with despaire of pardon that they refuse to pray for pardon or to enter a course of repentance Like mind is in many towards their inueterate sins Such strength they thinke they haue gotten through long custome that it seems too late to striue against theÌ„ in that coÌ„ceit they b Ephe. 4.19 giue themselues ouer to work wickednes euen with greedines Now if this be the opinion of our ability in nature we must all subscribe to the truth of it But doe we consider the power of Gods Grace while we thus speake Grace can work wonders euery day works strangely aboue nature It rescued Paul from persecution Manasseh in old age froÌ„ Idolatry Gods hand is not shortned This of pusillanimity according to the vsual acception amongst Diuines That which Paul there speaks of seems somthing different feeble-minded in his sense are men deiected with sense and feare of afflictions as we haue instance in c Iob 6.9 IOB d 1. King 19.4 ELIAS in many amongst our selues depressed and cast downe and almost driuen backe from holy profession and practice through feare of the Crosse The duetie we owe them is Comfort e Iob. 6.14 Man that is in misery should bee comforted of his Neighbour the censure is heauy on them that neglect it Such haue forsaken the feare of the Almightie See notes ad Cap. 4. vers vlt. As it should make all Gods children carefull to performe it First themselues being yet f Heb. 13.3 in the body Secondly hauing receiued g 2. Cor. 1.4 Comforts from God to this end so it iustly reprooues the barbarous and sauage inhumanity of them that as Dauid speakes adde affliction to him whom God hath wounded A generation rife in all places dallying with the heauiest affliction of Gods children an accusing terrifying conscience The beastliest amongst brute creatures euen Swine seeme to be affected with the out-cries of their kind men onely more brutish then they triumph in the miseries each of other are not moued with their out-cries as bitter as that in the Prophet h Isai 38. â—4 O Lord it hath oppressed me Lord coÌ„fort me See how bitterly i Psal 109.16 Dauid in a spirit of Prophesie curseth such men And let theÌ„ tremble at it whose practice it is The last particular remaines Support the weake First of the persons Secondly theÌ„ of the duty The persons are the weake Weaknes is of two sorts first in iudgement secondly in practice Weake in iudgement are such as either for lacke of information or capacity or illumination are not yet conuinced of some truthes conuenient or necessary for them to vnderstand Such were many in dayes of the Apostle whom therefore he calls k Rom. 15.1 weake in faith that could not yet be perswaded of the abrogation of Moses Law still thinking their conscience bound to obserue difference of
dayes and meats Such I make no question are some amongst vs in matters of ceremony and indifferency Weake in practice are they who though conuinced of dutie yet through passion or long custome it may be of euill are ouertaken in some sinnes The dutie we owe to such is Support l Rom. 14.1 Him that is weake in faith assume For this the Shepheards of Iudah are heauily taxed m Ezech. 34.4 They strengthened not the weake The duties we owe them comming vnder the generall of Support thus conceiue first n 2. Tim. 2.25 meekest and mildest instruction As Paul though he condescend as farre as may be to their weakenesse yet deliuers grounds of better information and labours to lead them on to greater strength and perfection of knowledge Secondly in things indifferent yeeld of right o 1. Cor. 9.22 Becomming all things to all men that by all meanes we may winne some Weake in practice first though their persons must be borne withall yet must their sinnes be p Leuit. 19.17 reproued and they restored with the Spirit of Meekenesse Secondly let not our first exactions be ouer-strict q Mat. 9.16 New Wine may not be put into old Bottels sayth our Sauiour iustifying his milder impositions on his nouitious Disciples Thirdly at no hand reiect such but cherish the least sparke or smoake of grace that shewes in them Our Sauior r Mat. 12.20 quencheth not the smoaking Flaxe Reprooued are here first carelesse scandalizing the weake secondly rigorous proceedings with Nouices And of these duties to these particulars thus farre In the passage take notice of Pauls prudence in prescribing what is conuenient to euery seuerall state and condition of Gods people As Iude in like case giues like Prescript Some saue with feare on others haue compassion Å¿ Iude 22. putting difference See also Isai 61. Followes now the generall belonging to all these that is Patience or as the word signifies Long-sufferance Be patient or long suffering toward all Now though I confesse this vertue is of that nature that it must be exercised in a sort to all men yet comparing this prescript with the like to t 2. Tim. 2.25 Timothy I cannot but thinke the Apostles purpose is to prescribe vs a temper and meane of carriage in performing the former duties that the sense may be this Suffer not your patience to bee ouercome so as to surcease these holy dueties though you see not present successe of your endeuours Obser Lacke of present successe is no warrant to any to surcease the dueties of Loue in Admonition Comfort Exhortation The faults of Gods seruants haue beene noted in this kind Ieremie seeing the present way-wardnesse of the people u Ier. 20.9 resolues to speake no more in the Name of the Lord. It is noted as his blemish and the Word of God giues him no rest till he had altered his resolution Paul in like humour enters like resolution at Corinth The Lord checkes him for it and commaunds him still to speake vnto them assuring him for all that hee had much people in that Citie After his long experience he presseth the duetie by sundry reasons First x 2. Tim. â— 25 The time of Gods calling and giuing blessing to our endeuours is to vs vncertaine it should suffice vs if God at any time giue them repentance Secondly hee puts vs in mind of their miserable bondage vnder Satan They are in the snare of the Deuill It is no easie matter to rescue a soule out of Satans Dominion that strong man armed doth not so easily leaue his possession Thirdly To Titus hee remembers vs of our owne estate and y T it 3.3 behauiour before calling euery whit as vntoward and desperate as theirs that are yet holden vnder Satans bondage Our sinnes wherein we liued as grieuous our frowardnesse as great yet when Gods bountifulnesse appeared he saued vs. Cause we haue to hope like fauour of God for others I am sure no cause vtterly to despaire of any because admonitions present are reiected How many did our selues till day of visitation came make light of How many gracious motions of Gods Spirit doe we contemne yet saw we Gods grace after all this contempt maruellous in our conuersion Vse And it reprooues that impatience of our hearts so easily weary of wel-doing in this kinde insomuch that except wee see present reformation in those wee haue to deale withall wee are ready with Ieremie to resolue to speake no more in the Name of the Lord and as the Disciples to call for fire from Heauen Now alas Brethren had the Lord thus dealt with vs left vs to our selues when wee first reiected his heauenly admonitions what had become of our soules How many gracious warnings had wee from the Lord that past away without their profit yet was the Lord pleased to follow vs with his mercy and new offers of grace till such time as hee had fastened them on our froward hearts like patience and vnwearied compassion becomes vs to our Brethren Wee haue First the Lords example to prouoke vs He z Rom. 9.22 beares with long patience the vessels of wrath prepared to destruction a Mat. 5.45 causeth his rayne to rayne his Sunne to shine on the field of the froward so long saith Tertullian till he admit detraction from his glory and men beginne to question whether there bee a prouidence taking notice of the sinnes of men Secondly We lose nought by our patience what euer the issues be What Paul speakes of Ministers is true also of priuate Monitors They are vnto God b 2. Cor. 2.15 a sweet sauour in them that are saued and in them that perish Thirdly The purchase if God at any time giue successe is of that worth that no paines can seeme too much to procure it c Iam. 5.20 Thou hast wonne a soule Me thinkes hee saith more then thou hast wonne a World the meanest soule being more worth then all the World Lastly Let vs consider that the gaine of one soule to Gods Kingdome may draw with it wee know not how many more First The example of one Sinner conuerting is very preualent with other Aliens yea the more auerse they haue beene before calling the more remarkeable is their Conuersion How doe I perswade my selfe did the conuersion of Paul so hote a Persecutor affect euen Aliens and make them pause about their courses Secondly Besides the example wee know the Nature of Grace is such it loues to communicate it selfe Neuer was Childe of God enuious in the point of Saluation but could willingly be-teeme another any other many others all others a share with him in that blissefull condition And if yee marke it the gifts of God that occasion Pride and Enuie are not those gifts that accompanie Saluation but others profitable I confesse to the Church of God yet such as in want whereof a man may be saued in hauing whereof hee may bee damned
Paul seemes much to taxe the people of Corinth for Pride and Enuie desiring after a sort to enclose their gifts to themselues What were those gifts not those of Faith and Charitie but of tongues and prophecie For others I dare say GOD'S Children are all of Pauls minde they could wish d Acts 26.28 all men as they not almost onely but altogether Christians And generally yee shall find it true Euery e Ioh. 1.41 45. Conuert desires to be a Conuerter of others Sith then vpon the conuersion of one depends perhaps the saluation of many soules how willingly should wee digest the present aukewardnesse of those we admonish if not for their owne good yet for a more generall may come by Gods blessing to the whole Church of God And lest any say as Ananias in case of PAVL They f Acts 9.13 are Persecutors or otherwise malicious Thus let vs thinke First The more vntoward the more shall Gods Grace and Power be magnified in their Conuersion And Secondly let vs remember the worst men before calling haue oft prooued the most excellent instruments of Gods glory after their Conuersion an instance we haue g 1. Cor. 15.10 in Paul and the reason assigned by our Sauiour h Luke 7.47 They loue much that haue had many sinnes forgiuen them VERS 15. See that none render euill for euill vnto any man but euer follow that which is good both among your selues and to all men THE prescript is here for our demeanour in our personall wrongs of two branches First That wee deale not by way of requitall Secondly that wee labour to ouercome euill with goodnesse In the first besides the dutie it selfe are considerable First The manner of propounding Secondly The extent of the dutie The manner of propounding is with speciall item and memento See that none doe it The extent as large as may be None may doe it no not to any how hostile soeuer and full of prouocations What should be the reason of this speciall item in this case giuen other weightie duties wee haue propounded without such specialtie of charge Thus I conceiue the Apostle to intend one or both these First Eyther to prescribe preuention of the sinne in others Secondly Or else because hee saw in Nature a strong propension thereto to make vs the more vigilant against it Take the first sense this is the note Gods Children must bee carefull not only to eschew euill in their owne persons but also to preuent it in others Such exhortations are frequent i Heb. 12.15 Take heed lest any fall away from the grace of God hee meanes not only to make vs careful for our owne particular but watchfull ouer others as the reason annexed imports lest therby many bee defiled k Leuit. 19.17 Thou shalt rebuke thy Brother plainly and not suffer him to sinne Need I adde Reasons Consider First how other sinnes may subiect vs to wrath in case wee neglect indeuour to preuent them One l Iosh 7.1 5. Achan sinnes all Israel is discomfited and flyes before the Inhabitants of Ai. With what Iustice may some say Sure there is no man but hath matter enough in him and fewell for the fire of GODS wrath to feed vpon But I like their sentence that resolue * Aug. in Iosh quaest 8. The people though carefull enough of abstinence from the cursed thing in their owne persons yet had not that eye each to other that they ought No maruell therefore if they all smart for it Saith Austine no maruell if Christians taste like extremities from Gothes and Vandals with Heathen though they ioyned not with them in their Idolatry yet through feare or shame they neglected to oppose their sinnes with that resolution that beseemed them Secondly Adde vnto this the Apostles reason Lest thereby many befiled Know we not that m 1. Cor. 5.6 a little Leauen leaueneth the whole lumpe As wild-fire easily kindled hardly quenched so is an euill example How long continued the poyson of Ieroboams example in Israel and spred it selfe in time to the infection of Iudah yea after they had seene Gods Iudgement on Ieroboam and his seed yet of Iehu the Executioner of the vengeance it is noted Hee n 2. Kin. 10.31 departed not from the sinnes of IEROBOAM that made Israel to sinne Examples haue in experience the force of Lawes and the lewdest practices seeme to haue warrant sufficient when they are countenanced by precedents Vse Learne wee vpon these grounds carefully to watch against the sinnes of others to preuent them A worthy example we haue in the people of Israel out of their abundant caution When they heard tidings how the Reubenites and halfe Tribe of MANASSEH had erected an Altar not for worship as they truely protested but for memoriall so fearefull they grew of GODS wrath that they presently dispatcht an Embassie to their Brethren to preuent their sinne And see how pithily they deale with them o Iosh 22.17 Is the iniquitie of Peor too little for vs from which wee are not clensed to this day that yee must also depart from following the Lord Oh that there had beene such a heart in this people for after-times they had stood to this day in the state of Gods people Thus they in a shew onely and appearance of euill I could wish the same minde in vs that wee were thus carefull to preuent sinnes in others that wee were not only carefull to liue soberly but to preuent Intemperance and ryotous Excesse in others But alas how thinke wee all it sufficeth to keepe our selues vnspotted of the World whiles others become spots and blots to the whole Church of God and expose vs all to his wrath and vengeance Euery man wee say shall beare his owne burthen euery soule dye for it onw transgression But know we not that other mens sinnes may become ours whiles by our conniuence and toleration wee giue way to the committing how else said Paul to TIMOTHY p 1. Tim. 5.22 Communicate not with other mens sinnes And Nehemiah to the Rulers q Nehem. 13.17 What euill thing is this that yee doe in breaking the Lords Sabbaths This account make what sinnes of others thou labourest not in thy compasse to preuent are thine in the guilt as well as they of thine owne personall commission Bee exhorted therefore carefully to performe this dutie To the reasons foresayd let this bee added The fals of others become our blemish and scandal amongst Aliens The whole Church of God is traduced often for the sinnes of some few Hypocrites Saith PETER r 2. Pet. 2.13 Spots they are and blots to you speaking of some few in the Church not answering in practcie to their profession of Godlinesse Wee cannot be ignorant how Heresies and Enormities rising in the Church of God are charged vpon the Church yea vpon our most holy and precious Faith Those furies of Anabaptists and Familists c. are cast as
but this to restore the Law to his full sense wherein it had beene scanted by the Pharises Belike then the loue of enemies was comprized in the Law and therefore is no matter of Euangelicall counsell Fiftly Mee thinkes it a matter of necessity in Charitie to goe r Luk 6.34 35. one step beyond Publicans and sinners Except wee reach this strayne to loue euen enemies Publicans Sinners Heathens in Charitie haue equalled Christians But leaue them The prescript is apparantly touching matter of dutie It is I confesse a Lesson harsh to flesh and bloud thus louingly to require an enemies euill with goodnesse but the more difficult it is to Nature the more earnest should bee our gracious endeuours and I dare say the more comfortable shall bee the practice And let mee exhort all GODS people to striue for this perfection in their Charitie Excitements wee haue heard many let this bee added The experience our selues haue had of Gods bounty toward vs euen while wee were enemies vnto God Euen Å¿ Rom. 5.8 10. when we were enemies wee were reconciled vnto God by the death of his Sonne Hee spared not his owne Sonne but gaue him to dye for vs that were enemies vnto him To speake of his other inferiour fauours in bearing our frowardnesse and daily prouocations yea t Lam. 3.23 renewing his mercies vpon vs which euery morning were infinite This onely I say If GOD so loued vs we ought also so to loue one another But where may the man be found amongst a thousand that thus farre proceedes in Charitie They are prime Christians in their own opinion that ascend to Sauls measure I will doe thee no more harme and they haue gone exceeding farre that haue gotten so much power ouer their wrathfull affections that they breake not out to retayling of wrongs They are generally of opinion this measure of Charitie is as much as Angelicall not here to bee attayned while wee carry about vs flesh and bloud till in Heauen wee bee made like and equall to Angels Now I confesse in degree of louing there will be imperfection while wee liue in this World Yet this I am sure may bee obtayned in this life Charitie may bee perfect extensiue and except it be so there is no truth of loue in vs. Let vs be exhorted to endeuour it To former Reasons adde these First There is something in worst men and most malicious that is amiable and should draw not our beneficence onely but our louing affection the Nature of man indued perhaps with some speciall gifts of Wit Fortitude or the like let these be cherished Secondly Consider their possibilitie of returning to better state Strange alterations wee haue read and seene Gods grace to haue made in many Paul was taken out of heat of persecution and became a Preacher of that truth which before hee persecuted as Austine thinkes by Stephens Prayer as one meane Si Sanctus STEPHANAS non sic orasset Ecclesia PAVLVM non haberet Lastly what euer the issue of our kindnesse is in them to vs we are sure it shall be comfortable and no question find reward with God u Psal 35.13 I wept saith DAVID and prayed and fasted in their aduersitie no benefit came to them in their amendement but my Prayer shall turne into mine owne bosome VERS 16. Reioyce euermore WE haue here two things First The act or dutie Reioyce Secondly The continuance of the dutie euermore Of ioy wee finde foure sorts according to the seuerall grounds and manners of reioycing First Ioy Naturall arising from presence and fruition of something good to Nature as health strength cheerefulnesse and the like The second they call secular or worldly ioy such as riseth from presence of things good according to the state and esteeme of the World such as Dauid intimates When x Psal 4.7 Corne and Wine and Oyle are increased As Esay y Esay 9.3 The ioy of Haruest The third is as some call it Criminall Ioy which Dauid taxeth in the wicked as a marke of a hellish disposition They z Pro. 2.14 reioyce in doing euill and as SALOMON Delight in the frowardnesse of the wicked The fourth is that which is called holy or spirituall ioy in Pauls phrase The a Rom. 14.17 Ioy of the Holy Ghost It differs from the former in two things especially First In the ground or matter of reioycing which in spirituall Ioy is the fauour of God and the fruites and pledges thereof in pardon of sinnes Sanctification hope of Glory Secondly In the manner of reioycing in things naturall or secular For sinnes are griefe to the Spirit of God In these things there may be a kind of holy and spirituall reioycing as when wee ioy in them not simply as good to Nature and state of this life but as pledges of Gods fauour and furtherances of a better life So were the Israelites commanded to b Leuit. 23.40 reioyce before the Lord in all they put their hand vnto And had their annuall Festiuities to procure and manifest their reioycing in Gods fauour testified euen in temporall blessings The Text must bee vnderstood of this holy and spirituall Ioy which the same Apostle cals c Philip. 4.4 reioycing in the Lord that wee haue him gracious and good vnto vs and testifying his fauour by temporall or spirituall blessings Quest It is questioned here in great earnest by Interpreters how Ioy so constant and vninterrupted is required of vs Is there not d Eccles 3.4 a time to mourne Answ The toyle is much to assoyle the doubt amongst those that moue it This first they lay for ground That the speech is directed onely to GODS Children this also may be added to Gods children demeaning themselues as his children That yeelded the answeres are various Alwayes that is to say say some in all States aduerse or prosperous whatsoeuer condition God is pleased to place them in they haue constant cause of ioy and reioycing There bee that thus interprete Reioyce euermore Si non actu saltem habitu I must confesse Caietan that distinction in this câ—se is to me a riddle except perhaps they would so be vnderstood that we should alwayes haue a disposition to reioycing A third thus Reioyce euermore that is haue alwayes matter of reioycing so demeane your selues that you may haue continuall ioy of the holy Ghost through sence and assurance of Gods fauour Sure it is Gods children alwayes haue or may haue cause of reioycing The promise is Their e Ioh. 16.22 ioy none shall take from them to this end is the Comforter giuen to abide with them for euer amongst the plenty of fruits he brings with him f Gal. 5.22 ioy hath not the meanest place The constant causes of their ioy Bernard referres to these two heads First exhibita Secondly promissa Things exhibited and already giuen Bernard as the writing of our names in Gods Booke of life by so vnchangeable a Decree
more that attended with profit t Act. 16.14 because her heart only the Lord opened To say in a word there are u 1. Tim. 2.1 three sorts of Petitions as Paul seemes to distinguish them there is no part of mans life wherein one or all haue not their place The first hee calls Apprecations prayers for blessings wanting The second Deprecations prayers for remouall of euills felt or feared Thirdly Intercessions prayers that we make in behalfe of others There is no day or houre or moment of life that hath not necessarie vse of some one of these Wantest thou wisdome x Iam. 1.5 Aske it of God Hast thou wisedome Pray God to sanctifie encrease continue it Art thou filled with good things yet is there on earth no mecum bonum but hath a mixture of euills to be deprecated Hath God clensed thee from secret sinnes yet maist thou deprecate y Psal 19.13 sinnes presumptuous Feelest thou no temptation thou hast cause to feare it and to watch and pray z Matth. 26.41 that thou enter not into it Finally suppose thy selfe perfect in all grace set farre from sense and feare of euill How many weaklings are there in the body of Christ that need aide of thy intercessions How many elected yet vncalled How many vnder the Crosse feeble-minded comfortlesse c. Gods grace hath honoured vs so farre as to make vs a Iam. 5.16 Intercessors for our Brethren Compassion must teach vs to vse that priuiledge for their benefit Vse The duetie we haue seene Let vs see the vse Reproued here is the generall neglect of Prayer and Inuocation thus peremptorily as wee see commended to our continuall and vncessant vse The Sinners we may range into their seuerall ranks according to the seuerall causes whereout neglect of the duetie issueth First are they that out of a godlesse and profane disposition neglect this as all other works of Religion such as Dauid describes vnto vs with the brand of Atheists b Psal 14.4 They haue not called vpon the Lord swarmes of such Atheists euery Congregation is full of that haue no other thought of God or his dreadfull Name except to blaspheme it What maruell if all blessings of God turne vnto them to curses and the very meanes of saluation become occasion of their greater hardnes and deeper condemnation A second sort there are not sticking to dispute against the necessitie of this duetie and to oppose principles of Doctrine against precepts of duetie So some write of Maximus Tyrius a Philosopher that hee thus reasoned desperately against this precept of the Holy Ghost Gods prouidence and appointments are immutable prayer cannot alter them what he intends to giue he will giue though we pray not What he will not giue no importunity of prayer shall obtaine This deuotion therefore vtterly vnnecessary For answere consider Gods ordinary prouidence and the appointments thereof shall not out but include second causes And therein are disposed not onely what effects shal be produced but by what causes and in what order they shall haue their producement His will and eternall appointment hath freely linked together and subordinated the creatures to the execution of his purposes so see wee in the generation of the fruits of the earth there is an ordinary concurrence of Stars influence heat of Sunne distilling of Showres c. And this knitting together of second causes with the first is so indissoluable in the purpose and appointment of God that without them the effects ordinarily follow not so must we conceiue prayer for Gods blessings to be though no cause naturall yet a meanes appointed by the will of God to obtaine them They erre that thinke his appointments absolute without respect to second causes as meanes of their accomplishment Gregor lib. 1. Dialog Ipsa regni aeterni praedestinatio ita est ab omnipotenti Deo disposita saith GREGORIE quatenus ad hoc electi ex labore perueniant vt ipsi orando mercantur accipere quod eis omnipotens Deus ante saecula disposuit dare Neither pray we to alter Gods disposition but to obtaine what hee hath disposed and ordered to bee obtained by the prayers of his Saints Besides this In the significations of Gods secret will from which we gather the order thereof we haue promises and precepts ioyned together yea nothing promised without a prescript of duetie to obtaine the promise and that so required that if the duety commanded bee neglected the blessing promised is not obtained And shall we now say Prayers are vnnecessary which by his precept wee gather to be included in his secret appointments God forbid The Saints we find where they had greatest certaintie of obtaining most instant and feruent in praying To Isaac was the promise of a blessed seede renewed yet c Gen. 25.21 prayes he God instantly to remooue the barrennesse of his wife REBECCA To Elias God had reueiled his purpose of sending raine after so long drought in Israel yet how d 1. Kin. 18.42 buckles he himselfe in instance to obtaine it Nimirum sciebat saith Gregorie that God so promiseth his blessings that he will haue them obtained by prayer Wherefore also it is said e Iam. 4.2 Yee haue not because ye aske not There is a third sort and they pressed with conscience of their own vilenesse and vnworthinesse out of a nimium of humility and a kind of mannerly profanenesse neglect the duetie who are wee that wee should dare presse into Gods presence or presume to begge any blessing of him Vnworthy I confesse wee are all of so high a fauour if we respect our selues But if God haue vouchsafed vs this honour to be his orators and in his mercy demitted himselfe so low as to affoord vs base creatures audience let vs take heede least this shew of humilitie as Paul calls it make vs guiltie of vnthankefulnesse or disobedience Besides our custome is not to present our prayers vnto God in our owne righteousnesse or worth but in confidence of his f Dan. 9.18 vnspeakeable mercy and benignity and though it be true as Bernard hath it great is our iniquitie yet greater O Lord is thy pious loue and benignitie Lastly for this cause hath the Lord prouided vs a Mediatour his owne Sonne Iesus in whom he hath promised to bee well pleased with our persons and to accept our prayers The last sort is of them that for their weakenesse and coldnesse in prayers choose to omit it They want words they say to expresse their desires c. Ans In prayer the best Rethorike is passionate g Rom. 8.26 grones and sighes of the heart It is well said of Austin God respects not so much eloquence of words as feruency of spirit hee beares with Solaecismes and Barbarismes in our Petitions Let vs choose rather to violate Rules of Grammar and Rhethorique then this so precise a Canon of the holy Ghost Secondly remember what hath often beene taught Better is
Mortification Thirdly For Reuocation and renewing our Repentance after our falls And in Grace First That our weaknesse may bee confirmed Secondly Our dulnesse excited Thirdly Our decayes repayred Fourthly Our wants supplyed till wee become perfect men in Christ Iesus whereto this the helpe most auayleable r Ephes 4.11 12 13. PAVL and Å¿ 1. Pet. 2 2. PETER being witnesses Opposite to this Doctrine and Dutie we find sundry rankes of men First Anabaptists and such like phantasticall Enthusiasts that pretending I know not what familiaritie with the Spirit of God and trusting to his immediate inspirations vilifie Preaching Reading Prayer Sacraments all parts of the Ministerie Obiect The Scripture read or preached is a dead Letter Inkie Diuinitie Sacraments empty Pageants and representations of the death of Christ without likelihood The Spirit is he that quickeneth Answ Freely wee confesse the actuall efficacie of Word and Sacraments to depend vpon the operation of the Spirit of God they are all to vs dead and liuelesse except hee be pleased graciously to worke with them what else should bee the reason that where the same Word is preached with like power of the Minister it is in some hearers powerfull to conuert and comfort in others hath no efficacie at all But LYDIAS heart t Acts 16.14 Gods Spirit opened to attend the rest attend not because hee opens not Yet First hath it by Gods Ordinance a fitnesse to worke u 1. Thess 2.13 mightily it is liuely and x Heb. 4.12 mightie in operation As y Ier 2â— 9 the Hammer that breakes the stone and no lesse then fire operatiue Secondly Yea ordinarily the Spirit workes not but by this instrument wherefore Paul stickes not to call Ministers Cooperarios z 1 Cor. 3.9 Dei and wee are said to a 1. Tim. 4.16 saue them that heare vs. Thirdly And what should be the reason the Lord in the Couenant is pleased to ioyne together his Spirit b Esay 59.21 and his Word Saue only to signifie that the ordinary operations of his Spirit are c See Acts 10.44 Gal 3.2 by this instrument And howsoeuer hee may bee pleased sometimes to worke aboue his order yet not at all on such as despise this Ordinance So that what euer pretences they make of the Spirit who despise Prophecie it is not the Spirit of GOD whereby they are inspired but the Spirit of the World by which they are deluded Secondly Our people also wee see seduced though not with the spirit of Enthusiasts yet with a prophane and desperate spirit And their resolution is to leaue all to the Lords disposing hee that made them let him saue them they without the meanes euen where GOD vouchsafeth them expect Saluation how else were their Fathers saued Answ How was d Deut. 9.9 MOSES and e 1. King 19.8 ELIAS preserued without food forty dayes forty nights It was by an extraordinary worke of Gods Power shewing himselfe able to worke without and aboue meanes And so it may bee God dealt with his Children liuing in times of Popish darkenesse hee wrought aboue his ordinary But should wee not thinke him madde that expecting extraordinary preseruation without foode after the example of Moses and Elias would attempt a Fast so extraordinary Like thinke here This once wee know for truth where God giues meanes ordinary for Saluation hee violates f Act. 8.29 9.6 11. not his order They tempt God to their owne destruction that neglecting the meanes expect a worke extraordinary in their Saluation Thirdly There is yet a third sort and they are much amongst vs so prophane and godlesse that they sticke not to blaspheme this sacred Ordinance of God and therefore to contemne it because it is they say occasion of dissension and strife and none worse then they that runne after Sermons Oh I beseech you Brethren tremble at such Blasphemies as to thinke the Word of God the Gospell of Peace the Word of God so pure that thereby wee g Iohn 17.17 are sanctified should of it owne Nature breed either Discord or Disobedience the Nature of it is to meeken sauage affections and it is h 2. Cor. 10.5 mightie through God to subdue euery vile thought to the obedience of Christ And where it takes place in hearts of men None are more eyther i Iames 3.17 pure or peaceable It is true there follow it often strifes and dissensions where it is powerfully taught but where is the Reason In the Nature of the Word or was euer any heard exhorting to discords or prophanenesse The Cause are the turbulent spirits and prophane hearts and Hypocrisie of Hearers When Paul came to Ephesus to preach the Gospell All the k Act. 19.25 29 Citie was in an vprore but was the fault in the Apostles preaching Or rather in the peoples superstition and cursed Couetousnesse And though it bee true there are that make Religion it selfe Cloke for Villanie shall Gods Ordinance bee blâ—â—â—â—d that coÌ„demnes Hypocrisie Rather the deuillish dissembling of men that mâ—king shew of godlinesse l 2. Tim. 3.5 deny the power there 〈◊〉 their liues Fourthly To these succeed such as hauing receiued some glimmering Light of the Truth and perhaps some dispositions towards Sanctification beginne presently to vilifie this Ordinance in iudgement and practice necessary they say it is to worke conuersion not so for increase or confirmation Therefore forsake they the Assemblies and are betaken to their priuate Meditations and deuotions And yet said PAVL m 1 Cor. 14.22 Prophecie is for them that beleeue and the Ministery ordayned not only to gather the Church but to build it n Ephes 4.12 13. to perfection and whoso forsakes o Heb. 10.25 26. the Assemblies let him beware hee prooue not an Apostate Grieuous haue beene the falls of many by this occasion such as a man may tremble to thinke of and let their harmes bee our warnings Lastly if for men of best gifts it bee so necessary how much more for Nouices Weaklings Aliens If a people so eminent and eximious in Faith and Sanctitie may not neglect Prophecie how should the ignorant and vnsanctified depend on it that they may partake the liuely power thereof to Saluation Such Idiots wonder at men of knowledge they are frequent in hearing The saying is Scientia non habet inimicum nisi ignorantem In experience the more ignorant and gracelesse the more contemptuous towards preaching poore soules that see not how miserable and bitter a thing it is to liue in state p 2. Thes 1.8 of ignorance and disobedience The Lord in mercy giue them eyes to see hearts to vse meanes to q 2. Tim. 2.26 come out of the snare of the Deuill To close vp all let mee adde a reason or two to set edge on the exhortation First consider how the contempt of this ordinance makes all other our seruice of God abominable yea curseth all other meanes
after some smattering knowledge and seedes of Grace receiued despise meanes sanctified of their growth and establishment and will needes bee their owne keepers Paul speakes not but thunders against such g Heb. 10.25 as forsake the Assemblies of Saints Secondly How should this restrayne contemptuous Vse 2 insultings ouer others weakenesse behinde vs as they seeme in the measure of Grace First For alas h 1. Cor. 4.7 Who is it that discernes vs or what haue wee that wee haue not receiued And if receiued why boast wee In Gods discriminating vs from others in the measure of gifts cause wee haue of thankefulnesse none of pride when beginnings increase continuance of Sanctitie are meerly of God Secondly Our merits of Grace no more then theirs of vs it is true as of any Wee were in times i Titus 3.3 past disobedient serued lusts and diuers pleasures Thirdly In Nature as vncapable of all holy instincts as any Fourthly Our infirmities in first enterance as great as others Fiftly And our hinderlings haply may ouertake and out-strip vs in holy practice There remaynes the extent of Sanctification which is prayed to the whole of man and whatsoeuer faculty or part God hath allotted to the entyrenesse of his Nature Thus sorted by the Apostle The Spirit Soule and Body The Spirit vnderstand the intellectuall part of the Soule Paul cals it elsewhere The spirit of our minde the Soule the appetite and sensuall faculties common to vs with brutes the Body the outward man the instrument and organ of the Soule To these all and the whole of them Paul prayes increase and preseruation in Sanctity The points intended to our notice are two First There is no part or faculty of mans Body or Soule not that which may seeme most pure and excellent but needs to be sanctified Therefore is Pauls exhortation To be renewed in the k Ephes 4.23 Spirit of our minde in the most pure and spirituall part of the Soule And if it also haue beene depraued by the Fall of Adam how needes it not restoring by the Grace of Christ Defects in the vnderstanding are noted foure principall l Ephes 4.17 18 First Ignorance grossest ignorance in things that concerne Gods Kingdome Secondly Vanitie and no lesse then dotage about things that cannot profit m 1. Cor. 12.14 Thirdly Impotencie to know the things of the Spirit of God Fourthly n Rom. 8.7 Enmitie against the Law of God professed quarrelling against the Gospell and prophane befooling of Gods Wisedome in choice of meanes for mans Saluation And if the minde haue so farre degenerated how may the will be thought to keepe her first integritie so that Grace shall not need to alter but onely to excite or assist it That Cordurum in the Prophet which he cals not plumbeum or ferreum o Ezech. 36.26 but lapideum it is nothing else to Austine but mans will obstinate in euill obdurate against all goodnesse There were that taught the corruption deriued from Adam to stay only in the inferiour parts of the soule the appetite and sensualitie Mentior if I thinke not Papists most of that minde so Philosophically conceit they the Combate betwixt flesh and Spirit to import little more then that conflict Heathens obserued betwixt Reason and Appetite Generally it goes current that the higher faculties are infeebled only Grace alters not their qualitie but assists their infirmitie Contra. First Why then prayes Paul Sanctification to the spirit of man Secondly How perswades hee indeuour of Renouation in the spirit of our minde Thirdly Notes Enmitie in Natures Wisedome against Gods Law Fourthly And placeth something p Gal. 5.20 fleshly in the vnderstanding The purest part must be sanctified is therefore depraued in the quality and constitution of it The second point offered to our obseruation is that where truth of Sanctification is vouchsafed the whole of man partakes it no part or power of Body or Soule but feeles vertue of Gods Spirit purging corruption fastening impressions of holy Qualities Old things are passed away q 2. Cor. 5.17 Behold all things in the new Creature are become new And sure it is The Grace of Christ is euery whit as large as the sinne of Adam what it hath wounded Christs Grace hath salued that his power may appeare as great to saue as Adams was to destroy It may be this power of Gods sanctifying Spirit appeares not alike euidently in euery part yet hath euery particle his seasoning with Sanctitie Whereby true Sanctitie is discerned First from that Mocke-grace-Ciuilitie harbouring in the minde grossest Ignorance and Vanitie tolerating r Mat. 5.21 27. lasciuious wrathfull prophane affections Carefull of nothing saue of plausible outward carriage and demeanour in the eies of men Secondly From halting Hypocrisie rigorously handling sinnes it cares not for Å¿ Mark 6.11 20. tendering their dearling and with wantonnest indulgence cockering it Thirdly From pretended purity of heart while the tongue runs ryot in filthinesse rayling blasphemy the eyes are full of adultery the hands of rapine and violence c. May wee thinke the fountaine cleane that streames out such filthinesse or any these party-Deuils to bee perfect Saints By Pauls rule he is no Saint that is not wholly sanctified he hath sanctity in no part that is not sanctified in euery part VERS 24. Faithfull is he that calleth you who also will doe it THe second part of the Conclusion deliuering sweet consolation assuring them of obtayning the blessings prayed for the parts are two First an assertion God will doe it Secondly confirmation of the auouchment by a double reason First from the propertie of God hee is faithfull which implies his promise Secondly from the action of GOD begunne and continued in Pauls apprehension a pledge of Gods purpose to perfect and preserue them because he calls them Prayeth Paul for that which hee is assured the Lord will doe Belike then Gods promises and purposes that are of surest accomplishment must be furthered to accomplishment by prayer and such like meanes as God hath sanctified t Luk. 24.26 What more certayne then Christs returne to his glorie his humiliation being finished yet with what instance u Ioh. 17.5 prayes he of his Father his owne and his Churches glorie The x Reuel 22.17 20. Spirit and the Bride say Come though Amen hath testified that he will come quickly No man can thinke it strange that viewes First the qualitie and constitution of Gods decree touching grace and glorie so ordered that it is not absolute for the end but includes the meanes God hath chosen vs to saluation shall we say as those desperate howsoeuer we liue In no sort but y 2. Thes 2.13 through sanctification of the Spirit and Faith of the Truth Thence is that reasoning of the Apostle from Gods purpose touching the end to our necessarie vse and application of the meanes The Gentiles God decrees to saue No matter would a miscreant
l 2. Tim. 3 25 26. his time giue them repentance if at any time we should not thinke our patience fruitlesse Secondly their bondage hard vnder Satan that easily leaues not his hold Thirdly their miserie by meanes of that bondage should make vs meekely compassionate To Titus like duetie is enioyned vpon other reasons First m Tit. 3.2 3 4 remembrance of our owne forlorne estate Secondly of the power and grace of God in our rescue Such meeknesse beseemes vs all towards the people of God that no waywardnesse except hopelesly obstinate should preuaile to make vs surcease paines in vsing meanes to gaine vnto Christ That hastie hot spurre-humour of many Ministers and people so soone wearie of weldoing because they see not present successe of their endeuours sorts not with Christian meeknesse or compassion It hath I confesse great examples but none without checke Thus let vs thinke First many a wholesome admonition holy Sermon sweet motion of Gods Spirit neglected wee in dayes of our vanitie had the Lord beene as carelesse of vs as we are of our Brethren we had still continued in that damnable estate of disobedience Secondly the purchase is excellent if at any time God giue oportunitie to gaine it such as we should thinke cheape rated at any paynes we can take to procure it n Iam. 5.20 Thou shalt saue a soule and couer a multitude of sinnes Thirdly perhaps the cause of so little good doing by the meanes sticks in our selues through First lacke of prudence to obserue circumstances or secondly neglect of prayer to God for his blessing vpon our endeuours The second branch of gentlenesse is Placiditie a pleasing kind of carriage fitted to yeeld all good contentment to our Brethren so far as may stand with good conscience So Paul professeth to haue become a o 1. Cor. 9.20 22. Iew to Iewes weake to the weake all things to all men in things indifferent that by all meanes he might winne some so runnes his iniunction to all Gods people not to p Rom. 15.2 please themselues but euery man another in things that are good to edifying The ancient Caueat must here be remembred that this rule leads ad Aras onely permits not to gratifie another with violation of our owne conscience In things lawfull become all to all to winne some but take heede how thou inferre the good fellowes Conclusion therefore to become mate for euery pot-companion to runne with the intemperate to the same excesse of ryot so doe good to others that thou destroy not thy owne soule by clogging it with the guilt of sinne q Ephes 5.11 haue no fellowship with the vnfruitfull works of darknesse saith this Apostle that in things lawfull commends to vs by Precept and practice care to gratifie and yeeld contentment to our brethren Vse 1 They are therefore too quarrelsome censures of rigorous people that taxe as breach of duetie in a Minister all sociable ioyning with their people in matter of honest and lawfull recreation and would exact all after the rule of some more austere in that behalfe It is not vainly noted by our Sauiour r Matt. 11.18 19. IOHN BAPTIST came neither eating nor drinking the Sonne of man came eating and drinking the one by austeritie the other by more familiaritie laboured to gayne to Gods Kingdome he is ouer-rigorous that interdicts to any sociable conuersing either with Nouices or Aliens as in things indifferent or tempering his demeanour in things of that nature so as vpon reasonable obseruance he shall finde to bee fittest for their gayning vnto Christ Vse 2 Secondly no lesse blame-worthy is that neglect of brethren in vse of Christian libertie in things indifferent thinking he benefit lost if either loyaltie or charitie must limit the vse of it Thus did not Paul As a Nurse vnderstand not a Nurse mercenarie but a nursing mother whose affections are most tender therefore it is added her owne Children Obser With what tendernesse of affection a Minister should bee deuoted to his people is the note If any more tender then another that affection should a Minister expresse In similitudes thus haue we our Predecessors professing their loue ſ 1. Cor. 4.15 As Fathers t Gal. 4.19 As Mothers here as nursing Mothers Timothie his great commendation was that hee would euen u Philip. 2.20 naturally care for the welfare of Gods people To naturalize this tendernesse of louing affection these meditations are forcible First of their miserable state in nature Secondly dangerous station in grace When our Sauiour saw the people as sheepe without a shepheard x Matt. 9.36 he had compassion the word signifies the yearning of the bowels such as is in the most tender pitie and compassion Thirdly of the deare price they were purchased withall y Act. 20.28 the bloud of God Fourthly the comfort accrewing to vs by their happinesse though the people by vs haue their saluation yet we by them our Crowne z Dan. 12.3 encrease of our glorie But that which wil most affect is experience of sorrowes remembrance of our owne miserie in nature Compassion is best learnt by experience wherefore our high Priest a Heb. 4.15 that hee might be mercifull tastes of our infirmities and temptations And the Lord seemes to haue said enough to procure from Israelites pitie of strangers for that themselues had beene Pilgrimes b Exod. 23.9 and knew the heart of strangers So being affectionately desirous of you c. for farther amplification of his loue towards them he mentions the effects and fruits of his loue which he felt in himselfe especially his liberall disposition and kind-heartednesse as we may call it so great that hee professeth hee could haue found in his heart to impart vnto them with greatest contentment the dearest things not the Gospell onely but his owne Life Obser So liberall is loue if not prodigall of the dearest things to those that are deare vnto it c 1. Cor. 13.4 Loue is bountifull this franke disposition see in Loue. First of God to Man Secondly of Man to God Thirdly of Man to Man In loue d Rom. 8.32 God spares not his owne Sonne but giues him to die for our sinnes that Sonne of GOD in like loue communicates himselfe his Life his Soule his Spirit his Prerogatiues his Kingdome In some answerablenesse of affection the Saints e Heb. 10.34 suffer spoyle of their goods with ioy f Reuel 12.11 loue not their liues vnto death no g Exod. 32.12 32. not their saluation in cōparison of Gods glorie For their Brethrens sake h Act. 4.32 34 35. sell their possessions and expose them to common vse yea lay downe their liues for the Brethren If this be the propertie of loue where is that vertue to be found amongst men with the Lord himselfe we are desirous to indent mincing the matter with niggardly limits when he calls any thing from vs for support of his
glorie so farre as may stand with reputation saith the ambitious so farre as with peace and good will of Neighbours our popular men-pleasers are for the cause of their God Had the Lord Christ been so straitned in his bowels to vs-ward what had become of our poore soules hee had glorie and honour the same with his Father yet for our sakes emptied himselfe and became of no reputation humbled himselfe to death euen the death of the Crosse and stand we with him on termes of reputation I cannot wonder at our Nabal-like churlishnesse those thoughts and deeds of Belial towards our Brethren when with our God and Sauiour that i 1. Tim. 6.17 giues vs all things so liberally to enioy we deale thus niggardly he hath nothing of the soundnesse of loue towards God or Men that is thus illiberall and pinching in his affection Not the Gospell onely but our soules by an vsuall Metonymie our liues whether by paynes in preaching or by persecution the latter is resolued on by Interpreters May we not inferre it from Pauls practice as a duetie in a Minister to lay downe his life for the peoples sake the cause of truth requiring it I dare say Paul had no thought of his supererogating in this measure of Charitie but vnderstand this for the actuall performance is amongst the dueties that are dueties in casu not necessarily to be acted till the Lord call for life in way of Martyrdome yet euer must it be resolued on praeparatione animi And in case the cause of Truth and good of the Church call for it wee k 1. Ioh. 3.16 ought to lay downe our liues for the Brethren so much First Christs loue in dying for vs requires at our hands Secondly together with the good of the Church by first confirming weaklings secondly incouraging the timorous thirdly occasioning Aliens to enquire into the Doctrine whose sweetnesse is such whose diuine Authour so certainly knowne by the Teachers that life is not deare to procure it support and propagation First this measure of liberall resolution in loue towards Vse 1 God and his people let vs labour for First by this if by any meanes l Philip. 1.21 death becomes aduantage Euery child of God is a gayner by death most they that make a vertue of necessitie whom God honours with the Crowne of Martyrdome Secondly and if from any measure of loue to the Brethren we may conclude our m 1. Ioh. 3.14 translating from death to life most from this when life is not holden deare to purchase glorie to God good to his Church Secondly withall we must take notice of Gods tender Vse 2 respect to our weaknesse in these dayes of Peace and Libertie vouchsafed vs dispensing with vs for this hardship in Christianitie contented to trie vs with reproches only or such like flea-bitings of persecution wherein yet it were well if we bewrayed not too much delicacie Me thinks comparing our selues in these times with the Saints of God that haue gone before vs I cannot but as admire Gods power so maruellous in their weaknesse so wonder at our tendernesse readie to shrinke from holy practice and profession for reproches and a little losse of commoditie and ease Had wee liued in dayes of our Fathers when fire and fagot seemed an easie compendium of tortures what had become of vs Thus thinke God is mercifull to vs in thus tempering afflictions to our strength Withall by these light troubles takes tryall of our resolution and would perhaps prepare vs to greater tribulation The manner of Pauls inclination to these offices of loue remaynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would in that terme expresse that pleasance and contentment he found in the harshest dueties of loue towards this people And it must be obserued as a circumstance adding much grace to euery good performance when it is done with pleasance contentment and heartie good liking To preach the Gospell as of necessitie is scarce thanke-worthy to n 1. Cor. 9.17 doe it willingly hath approbation reward with God The Apostles speech seemes strange ye haue begunne not only to doe o 2. Cor. 8.10 but to will Is it more to will then to doe Not so but it is more to doe willingly then of necessitie because something we thinke must be done Hence find wee the will sometimes accepted without the worke neuer the worke where this will is wanting in works of Mercie if there be p 2. Cor. 8.12 a readie mind a man is accepted though his gift be small yea in case of inabilitie though none at all In new obedience if the will be present defects flowing from infirmitie are winked at Martyrdome it selfe is not Martyrdome except it issue from loue and be commended by this complacentia Euidences of it take these First gladsomnesse and ioyfull entertayning occasions of weldoing Secondly such men are q Tit. 3.8 prouident forecasting to do good works Thirdly their griefe is not to doe but to faile in doing duetie the r 1. Ioh. 5.3 Commandement is not grieuous or burthensome but defects in obedience Meanes to procure and increase it first consideration of the glorious reward secondly the present peace and comfort conscience feeles in weldoing VERS 9. For ye remember Brethren our labour and trauaile for labouring night and day because we would not be chargeable vnto any of you we preached vnto you the Gospell of God THE Apostle in these words makes probable his protestation of so heartie wel-wishing to this people Reason enough they had to thinke him thus kindly affected towards them for that on such termes of hard trauell and handy labour hee forbare exacting maintenance due for preaching in fauour of them The words abound with occasions of question wherewith men of corrupt mindes lacking better imployment haue pestered them That is first whether Paul in this practice did supererogate So Papists affirme for herein he did more then was commanded Supererogatory workes in their Language are good workes done ouer and aboue enioyned dutie From other good workes they thus differ First Where there is a Commandement there lyes a bond vpon the Conscience to doe so and no otherwise In these of Supererogation the Conscience is not bound they are left to our discretion to doe or omit Secondly Matters of Precept if they bee done haue reward if omitted punishment In workes of counsell the omission hath no punishment the performance hath greater reward Obiect Such they conceit was this fact of Paul had hee preached for his hyre hee had done nothing against dutie therefore preaching on free cost he did supererogate Answ There are duties ordinary that bind simply to all times and occasions There are duties extraordinary or in casu vpon speciall occasion Example to preach the Gospell is a dutie ordinarie euer binding a Minister Woe to him if he preach not to preach freely is not alwayes a dutie yet in case eyther necessitie of the Church enforce it or