all sorts to know and be acquainted with his Word liberty to read heare know professe it How sweet is the comfort of it to them that take benefit of this fauour of God How iust and intolerable shall bee the condemnation of this generation at the day of Iudgement for willing or rather wilfull ignorance of the Scriptures Beloued Brethren consider seriously this fauour of God despise not so great saluation know it for certaine i 2. Thes 1.8 They perish euerlastingly that know not God and disobey the Gospel and they know him not aright that know him not by his Word The Gentiles that knew so much of Gods nature and properties are said for all that not to know him because they knew him not aright Truely said Dauid k Psal 76.1 In Iewry was God knowne there only aright because to Iewes onely were l Rom. 3.2 commited the Oracles of God To vs it is giuen in the meanes to know him The price is put into our hands to get knowledge But fooles as we are wee haue no heart Scripture knowledge wee thinke is for Church-men those that haue little else to doe As in Chrysostomes time the excuse was rise Non sum Monachus I am no Church-man Yea but thou art a Christian else in worse case then a Pagan or Ethnicke And as that father obserued if for any men Scripture-studie and knowledge bee necessary in some respect most for seculars whose imployments are most in things of this life Vulnus super vulnus quotidiè accipiunt and therefore potiùs indigent medicamine wound they take vpon wound in dealing with the world the more is their need of Medicine from the Word I beseech you be exhorted sith the Lord desires thus by all meanes to impart the knowledge of himselfe vnto you Despise not so great saluation Know that a day will come when one dramme of Diuine knowledge learnt from the Scriptures shal doe thee more stead then all the gold of Ophir or the deepe learning and wisedome of the Aegyptians The Grace of our Lord Iesus Christ bee with you all Amen FINIS Errata PAge 8. line 33. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 9. l. 4. for creature r. nature l. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 29. actuous p. 14. l. 3 the lot p. 20. put out question in the margine so p. 22. c. p. 14. l. 16. r. mirabìlarius p. 26. l. 8. for parties r. petties p. 27. l 22. put out that p. 31. l. 9. for no r. in gifts p. 35. l. 28. for cast r. eat p. 41. l. 3. for some r. the same l. 4. put out if p. 50. l. 13. put out secondly p. 51. l. 25. r. to proue them p. 53. l. 30. put out first p. 57. l. 2 3. for persecution r. prosecution l. 26. for they r. we p. 60. l. 10. for warned r. warmed p. 63. l. 2. for Deboras r. dolorous l. 28. for or r. our p. 64. l. 19. for motion r. mention p. 65. l. 3 â— for expound r propound p. 60. l. 2. for excellently r. in excellency l. 4. for elatis r. electis l. 18. for both r. loth l. 29. for praeariseth r. prefaceth p. 67. l. 4. for best r. lest p. 7â— l. 10. for miserum r. miserum est p. 73. l. 26. insatiably p. 74. l. 21. put out in p. 77. l. â— r. on whom p. 89. l. 35. for place is r. Christ is p. 90. l. 22. for exact r. expect p. 16. l. 30. for abased r. abated p 112. put out Quest and so in the rest p. 116. l. 33. for nimio r. minio p. 117. l. 12. for inuentions r. intentions p. 118. l. 31. for instructed r. intrusted p. 126. l. 9. r. vnto God p. 129. l. 16. for specially r. specialty l. 30. put out from or p. 131. l. 9. for factions r. actions p. 134. l. 19. for vnderstood r. vnderstand p. 144. l. 29. put out as p. 141. put out Obiect and so in the rest p. 146. l. 8. for doubted r. doubled p. 159. l. 2. for slake r. slacke p. 160. l. 24. for impart r. impaire l. 31. for me r. no. p. 165. l. 13. for operation r. option l. 26. put out and. p. 172. l. 30. for quid r. quod p. 177. l. 15. put out and participation p. 179. l. 2. r. in other termes p. 194. l. 16. for proofe r. people l. 19. for thee r. them p. 195. l. 2. Lo me p. 198. l. 15. for Christ r. thirst p. 206 l. 30. for milde r. mille p. 216. l. 22. for expounding r. propounding p. 220. put out Obiect Answ p. 228. l. 31. for some r. sowe p. â—38 l. 18. ambitious
is an order betwixt them some being superiour some inferiour wee make no question An Archangel wee find here and will make no great quaere of it whether as they haue one supreme so there may be others in their seuerall rankes one superiour to another Amongst the euill angels wee read of one called The Prince of Deuils the other inferiours and Ministers vnto him Wherefore it is sayd l Mat. 16.41 The Deuill and his Angels Neither purpose I to speake much of the Ministery of Angels in the resurrection and day of Iudgement Yee haue them briefly set downe Mat. 24. First To gather Gods children from the foure windes and to present them to their Lord Christ Secondly to be witnesses perhaps and giue euidence against the vngodly of the sinnes they haue secretly committed we doubt not but they m 1. Cor. 11.10 attend our congregations Thirdly to bee instruments of Gods n Mat. 13.41 42. vengeance vpon the wicked Lastly to serue to the greater glory of Christ the Iudge for which cause hee is said at his comming To be made o 2. Thes 1.10 marueilous in his Saints Touching the Trump of God whether we must take it in property of speach or analogically is a question Interpreters varie in their coniectures some take it analogically onely to signifie the vertue and power of Christs voice summoning vs all together to his Iudgement seat as amongst Iews their assemblies were summoned by the sound of Trumpets others otherwise For my part I see not but we may take it properly As at the giuing of the Law when the Lord came downe vpon Mount Sinai the p Exod. 19. 20. voice of the Trumpet was heard exceeding loud so it may be here Curious enquiries about the matter of it or meanes of sound let vs omit as friuolous The whole serues to expresse the terrour maiestie and glorie of Christ at his second comming to Iudgement attended with thousands euen a thousand times ten thousand of his glorious Angels with his mightie voice shaking Heauen and Earth and by the power of his Trumpe raising the dead out of their graues and presenting them all at his Seat of Iudgement No maruell if the wicked then run to the Rockes to hide them and to the Mountaines to fall vpon them his comming being with such maiestie and glorie The vses follow And first it serues for confutation of those q 2. Pet. 3.3 4 5 to 10. godlesse Mockers whom S. Peter speakes of that in regard of so long delay of his comming grow to deride and scoffe at the Promise Such Atheists all Ages haue afforded would God our owne times were free men that labour to quench in themselues those notices of a Iudgement to come that the Lord hath written in their hearts with the point of a Diamond And which passeth all measure of Atheisme and prophanenesse haue not stucke to reason against this Principle of our Christian Faith Will you heare how S. Peters Mockers thus disputed All things haue continued in like state without alteration euer since the Creation Wee see the same circumuolution of Heauens vicissitude of Times and Seasons Ergo. Ans Now first saith Peter their ground is false their owne hearts being witnesses saue that they haue wilfully shut their eyes against the light of the Truth For they cannot be ignorant that the Earth once perished by Waters that Deluge hauing testimonie not onely from Moses but euen from Heathens themselues Besides they cannot but acknowledge a sensible decay and declining of all the creatures from their originall strength and perfection we see them as Dauid r Psal 102.26 waxen old as a garment and now as it were of their owne accord growing towards a dissolution Lastly that Word of God that was so powerfull to giue them a beginning is it not as mightie to put an end to the creatures Suppose then it were true that the world stands still in the state wherein it was created the Lord by whose Word and Power it was first made and hath euer since Creation continued in this order can with the same power of his Word bring it to nothing Their second Argument against the Dissolution is as the Epicures against the Creation Quae machinae What should the instrument and meanes of Dissolution be If we say Fire it is one of the principall parts whereof it consists Ans Yet can the Lord vse it as a meanes of the Dissolution as he once did Water the common Principle of all things at the vniuersall Deluge Third Argument is from the long delay Ans Wherein saith Peter first how much forget they themselues measuring the dayes of Gods eternitie by the scantling of our time Secondly how little doe they consider the ends and reasons of the delay which are not the Lords forgetfulnesse or change of his purpose but his patience towards vs in waiting for our repentance the accomplishment of that number that he hath chosen to life of whom perhaps there are many as yet vnborne To these of Peters mockers our iudicious Atheists as they would seeme haue added an Argument as they thinke irrefragable taken from the seeming neglect of the good and euill done amongst men Quest How many see we liuing piously yet miserably How many as the vnrighteous Iudge in the Gospel without feare of God and reuerence of men and yet in the top and highest Chayre of prosperitie Answ Now what is to be peruerse if this be not That which Gods Spirit thinkes an Argument demonstratiue to proue a second Iudgement these thinke inuincible to ouerthrow it The Å¿ 2. Thess 1.5 present tribulation of the Righteous is a demonstration of a righteous Iudgement to come Whereto Salomon accords in the vse he makes of this vanitie he saw amongst others vnder the Sunne t Eccl. 3.16 17. I saw a place of Iudgement and lo wickednesse was there and the place of Righteousnesse and behold Iniquitie was there Then said I God shall surely iudge the righteous and vnrighteous for there is a time appointed for euery purpose Secondly neither is this seeming neglect so vniuersall as they would make it Some we see here punished rewarded that we may know there is a Prouidence taking notice of all some others yet respited that we might know there is a Iudgement to come Vse Leauing these Atheists all to the Iudgement of the great Day let vs see how we may profit by this Meditation And first it serues u Act. 17.31 to admonish all men in all places to repent of all their vngodly deedes which they haue vngodlily committed in as much as the Lord hath appointed a Day wherein he will iudge the world in righteousnesse by that Man whom he hath appointed as Salomon also presseth the Exhortation To x Ec. 12.12 13. feare God and keepe his Commandements seeing he will bring euery worke vnto Iudgement with euery secret thing whether it be good or euill And I beseech you
Phil. 2.5 not his affection To count the afflictions of his Church after a sort our x Act. 9.4 owne Secondly They that make themselues merry with the miseries of their brethren count it a chiefe melody to see and heare the maladies of others when y Hest 3.15 SHVSHAN is in greatest perplexitie HAMAN is in the height of his iollity How many of the same spirit amongst vs triumph in the greatest miseries of their brethren that miserie of miseries a wounded spirit there are that can sooner make matter of exprobration then means of compassiō it is the fruit they say of following Sermons How euer it be true It is a z Heb. 10.31 fearefull thing to fall into the hands of God and wonderfull intolerable to wrestle with his wrath in the Conscience yet farre more heauy token of his implacable displeasure is it to liue senslesly in sin and not to be remembred with some afflictions Truely said HIEROME Magna ira est quando peccantibus non irascitur Deus It is cause of trembling when the Lord comes to a Psal 89.32 visite our offences with the rod and our sinnes with scourges but much more grieuous that he threatens by HOSHEA I will not visite their daughters when they are harlots Medicus si cessabit curare desperat Yea see how the Scripture teacheth vs from the afflictions of Gods children to inferre a farre more miserable estate of the wicked If Iudgement begin at the house of God b 1. Pet. 4.17 what shall be the end of them that obey not the Gospel I begin to plague the c Iere. 25.29 Citie where my name is called vpon and shall yee goe free If the d Prou. 11.31 righteous bee recompensed in the earth how much more the wicked and the sinner doth he so chasten the infirmities of his children what will hee doe to the presumptions of his enemies c. Remember what Salomon aduiseth in this case e Prou. 24.17 18. Reioyce not no not when thine enemie falleth neither let thy heart be glad when hee stumbleth lest the Lord see it and it disple se him and so he turne away his hand from him to thee Thirdly They that adde affliction to them whom the Lord hath wounded Giue gall for meat and vineger to quench thirst as the Iewes to our Sauiour make more bitter the afflictions of Gods children first by insolencies secondly f 2. Sam. 16. exprobations thirdly questioning sinceritie Let all such barbarous and inhumane natures remember what Dauid prayes vnto such not out of a reuengefull affection but by propheticall instinct g Psal 69.24.26 27. Powre out thine indignation vpon them and let thy wrathfull anger take hold vpon them Adde iniquity to their iniquity and let them neuer come into thy righteousnes For they persecute him whom thou hast smitten Heare what Obadiah threatens to such a people h Obad. 15. As thou hast done so shall it be done to thee thy reward shall returne vpon thine owne head Let Gods people be exhorted to beware this inhumanity and as we desire to partake comfor from God so not to withhold it from the afflicted Reasons hereto inducing First it is the end why the Lord hath beene pleased to Minister comfort to vs that we i 2. Cor. 1.4 might be able to comfort others with the same comfort wherewith our selues haue beene comforted of God Secondly The comfort we Minister to others is reflected vpon our owne soules In spirituall things no man is a loser by communication No man loseth knowledge by instructing the ignorant nor abates his owne zeale by inflaming the zeale of others nor impaires his owne comfort but increaseth it by Ministring comfort to the distressed Thirdly God himselfe becomes our debter by promise to k Psal 41.1 2. recompence it into our bosomes Fourthly The soules of the afflicted l 2. Tim. 1.16.17 shall blesse thee The matter or meanes of comfort followeth with these words Obser The best comforts are they that are drawne from doctrines of the Scriptures m Rom. 15.14 Scripture-comforts are the comforts indeede Scripture-comforts exceed all others in three specialties First they are more solid because more true the very pith and marrow of comfort is contained in Scripture there is that the weary soule may rest and build vpon This saith DAVID is my n Psal 119.50 comfort in mine affliction o Psal 119.52 Thy word hath quickned me I p Psal 119.92 remembred thy word O Lord and receiued comfort Secondly more vniuersall Some miseries there are for which the Heathen found out and penned some shallow comforts But how many be there which they could neuer find salue to cure that miserie of miseries a wounded spirit how miserably do they comfort No maruell they knew not the storehouse of comfort the Mediatour Christ Iesus q Rom. 5.10 that died to reconcile vs vnto God Thirdly More effectuall What words but these haue the Spirit of God promised to make them effectuall to the consolation of the afflicted This r Isai 59.21 Word and the Spirit goe together The holy Ghost the Comforter seales it vp to the Soule and ſ Rom. 5.5 sheads Gods loue abroad in our hearts And if we shall a little enter comparison betwixt the Comforts extant in the writings of Men and those propounded in the Scripture wee shall see how vtterly vaine and of no worth those are in comparison of these To speake to the point Paul here treats of Tully and Seneca haue many large Discourses tending to yeeld comfort in the death of friends The summe of all they say is this Eâ lege nascimur Death is ineuitable none can auoid it foolish therefore for a man to grieue for it Againe it is exitus communis none scapes it and here they lay on load with histories of Cities Kingdomes Monarchies that haue come to ruine Thirdly sometimes they demurre whether any thing of Man remaine after death imagining no other Immortalitie but in the mouthes of men by commendation either they are not and then are not miserable or if they bee yet herein stands their blessednesse their soules are ridde from the prison of the bodie What are the comforts Scriptures affoord in this case t Rom. 8.3 39. Death separates not from the loue of God brings u Reuel 14.13 rest from Labours leades to the x Phil. 1.23 presence of Christ yea of the very bodies teach truly their death is but a sleepe See in another particular Outward afflictions and vexations what comforts haue they Forsooth either they are fatall and cannot be auoided or else fortuitous and therefore to be contemned Compare the Scriptures they are swayed by the prouident hand of a louing Father that first y 1. Cor. 10.13 tempers them to our strength secondly vseth them as meanes to z Heb. 12.11 mortifie our sinnes to a 1. Cor. 11.32 preuent damnation Thirdly they
AN EXPOSITION with Notes vpon the first EPISTLE to the Thessalonians By WILLIAM SCLATER D. D. and Minister of the Word of God at Pitmister in Sommerset LONDON Printed by W. Stansby for Iohn Parker and are to be sold at his shop in Pauls Church yard at the signe of the Ball. 1619. TO THE RIGHT HONORABLE THE LORD STANHOPE BARON OF HARINGDON ONE OF his Maiesties most Honorable Priuie Councell c. Mercie and Peace bee multiplyed RIght Honorable and my very good Lord Sensibly hee spake and fittingly to his times who wayling said Nusquam inueni requiem nisi in libro claustro Mentior if my Soule accord him not A window too soone I opened it as Noah to his Doue to see if yet the billowes of the ancient Deluge were calmed if in some eminent Mountayne shee might find a place to settle on And behold all swelling with the surges of Ambition or soyled with the slime of Luxurie and basest Auarice no place safe where shee may pitch her foote Blessed be that God that giues the hand to receiue her backe into the Arke O munde immunde said Saint Austine in his holy indignation How fastens our purest substance on thy pollutions why seekes it rest in that whose composition is of tumults 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that haue begunne by Grace to retire my minde from the tumultuous hurly-burlies it is tossed withall And now with Agur I pray * Pro. 30.8 Lord feede me with foode conuenient for me my Tuguriolum my little Sheepe-cote affoording retired priuacie shall yeeld more tranquillitie then the See of him that would be stiled Monarch of the Catholique Church Right Noble Lord fallor or doth your heart applaud vs that hauing more then suruiewed what euer contentment the Royallest Court could affoord and spent the better dayes in seruice to the State at length makes choice of priuacie as safest harbour for old Age. Whether trow I doe you more pitie men launching into that Euripus or praise God for your owne safe arriuall Thanks be to God that hath safe rendred you to your selfe and taught you to make deuotion the taske of your Age. a Eccl. 12.13 Hoc est omnis Homo To feare God and keepe his Commandements Continue herein I dare promise your conscience more tranquillitie your person more honour then all the Courts of the world can affoord you Still let your soule be enamoured on the beautie of the Lords house Still make your Closet a Temple wherein the praises of God may sound day and night Haec via ad magni Regis Palatium To vrge perseuerance and progresse in sanctitie is the bent of this Scripture thought probably the first of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold fast what you haue receiued Hee is faithfull that hath promised to giue you the Crowne of Life Exiguum est quod restat To faile in the last Act is not so shamefull as discomfortable sith wee know who said * Psal 92.14 Old Age must be more fruitfull If to these intentions my poore paynes may be vsefull to your Lordship and the Church of God I haue what I seeke for other things prouidebit Deus To whose gracious guidance and blessing I humbly betake your Lordship and rest Your Lordships Chaplaine readie to be commanded WILLIAM SCLATER From Pitmister in Sommerset SEPTEMB 29. 1618. To the Reader CHristian Reader a Debter I acknowledge my selfe to the Church by calling moreouer by promise but conditionate so be it I might know what acceptance my first fruits found with the Church of God Such I now heare not without my thankfulnesse to God as farre exceedes expectation or desert The delay of the remainder hath had these causes First that late intelligence Secondly other vnceasing paynes Thirdly the Nausea of some at home whom no Sermon pleaseth longer then it is in hearing nor otherwise then it is extant in their owne broken and sometimes senslesse Notes Fourthly and now that flagellum studiosorum Calculus Renum vexing ad maciem ad stuporem which hath made me welmost a meere Peripateticke in my studies For poore me only it is sinfull to hope or accept abilities so much as may afford an Amanuensis to take my Dictates Scilicet God nayles vs where he first seates vs. Howbeit my succisiue houres if sicknesse or presenter paynes afford any I promise to be wholly imployed that way Meane while if anyes thirst be as that of him in his flight he may perhaps in these Homilies ad populum finde what to thirst may afford if not sweetnesse yet sauour Praying helpe of thy prayers I rest Thine in the LORD WILLIAM SCLATER AN EXPOSITION VPON THE FIRST EPISTLE of PAVL to the THESSALONIANS 1. THESSAL 1.1 PAVL and SILVANVS and TIMOTHEVS vnto the Church of the Thessalonians which is in God the Father and in the Lord Iesus Christ Grace be vnto you and peace from God our Father and the Lord Iesus Christ THe Inscription of the Epistle wherein are first the persons sending Secondly the persons to whom its sent Thirdly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or greeting The persons sending are Paul Siluanus and Timotheus In the Epistles to this Church it is obseruable that the Apostle prefixeth his name without any Title of dignitie or office In others dignifies his person with some Title of respect an Apostle or a Seruant of God or both Interpreters enquire reason of it and thus resolue Some impute it to his modestie and desire to winne his Associates some equalitie of respect some to his prudence and care to auoid scandall that might arise amongst Nouices from shew of arrogancie some to this that perhaps they were not pestered with false apostles as other Churches amongst whom he needed to auow his calling whether one or other is not much materiall to inquire neither occurres any thing of speciall notice except this That it is sometimes lawfull for a Minister to vse those Titles of honour and reuerence wherewith God hath graced him sometimes more conuenient the assuming should be forborne PAVL where he sees the authoritie and fruit of his Ministerie hazarded by denyall of his Titles insists largely in auowing of them as to a 1. Cor. 9.1 Gal. 4. 2. Corinthians and Galatians and where he sees concealement more conuenient to auoid shew of vaine glorie he omits them The like is requisite for vs. There are people so idlely affected with Titles of dignitie that the same Truth hath more or lesse authoritie with them according to difference of persons in these respects that propound it There are men of another straine so vtterly distasting all Titles in a Minister that the mention of them on any occasion is censured of vaine glorie and the doctrine it selfe so much the lesse regarded It is some part of a Ministers prudence in these trifles to see what is most conuenient for the peoples edification Ministers I haue knowne of reuerend parts for learning and conscience whose whole Ministerie hath
Plures efficimur quoties metimur à vobis Semen est sanguis Christianorum Vse 1 How should this adde courage to vs Ministers in our Function be we encountred with neuer so many Aduersaries and Opposites against the Truth What good the Lord will haue vs doe wee shall doe and none shall be able to withstand it I suffer affliction vnto bonds sayd the Apostle t 2. Tim. 2.9 But the Word of God is not bound that still hath passage Yea where wee see striuing of Aduersaries and Contradictions thus let vs thinke Some good is in working Sathan now feeles his Kingdome begin to totter It s but our weakenesse and ignorance if these things dismay vs. Oppositions haue euer beene in all places where the Gospell hath first beene planted The Deuill neuer left his possession without much bickering and opposition But great is the Truth and preuayleth Where we find Aduersaries thus thinke we The Doore is opening occasion giuen vs to gaine to the Church of God Vse 2 Me thinkes in this respect the counsaile of Gamaliel should sway with Opposites if not for Conscience yet in Policie to forbeare their turbulent Oppositions lest haply they be found u Act. 5.39 fighters against God If it be of God they cannot ouerthrow it Why rage * Psal 2.1 2 6. the Heathen Why band they themselues against the Lord and his Messiah Yet hath he set his King vpon his holy Hill Sion Euen by those meanes aduanced he his Christ into the Kingdome of his Church whereby Sathan laboured to hinder it Our bands saith PAVL x Phil. 1.12 haue falne out rather to the furtherance of the Gospell zeale growes in Gods children by opposition The constancie of Gods people in Tertullians time was much admired by Tyrants howeuer scoffingly they termed it obstinacie * Tertull. qua supra And illa ipsa obstinatio quam exprobratis magistra est Quis enim non contemplatione eius concutitur ad requirendum quid intus in re sit Quis non vbi requisiuit accedit vbi accessit pati exoptat Wee see how powerfully God was pleased to breake thorow oppositions to fulfill his purpose in calling this people to the state of his Church Compare their state present we shall see in them a spectacle of Gods impartiall iustice They were a Church famous through the world the fame of their faith sounded farre and neere Their place now become a receptacle for Mahomet a Synagogue for Satan a Temple for Turkish Idolatrie Obser So true is it that Gods Kingdome is tyed to no particular place or people Churches may become no Churches where now God hath his Church Idols yea Deuils may hereafter be worshipped The Churches of lesser Asia famous in their times into their roomes haue succeeded abominable Idolaters Bethel once Bethel the House of God vnder Iereboam became y Hos 4.15 Beth-auen the house of iniquitie Ierusalem the praise of the whole earth had promises singular made vnto it such as had no particular Church in the world besides z Psal 132.14 Here is my rest here will I abide for euer yet now the place become a heape of stones and the people dispersed without a Hos 3.4 King or Prophet any shew of a people of God This is the Lords doing and it is maruellous in our eyes Vse Learne we hence b Rom. 11.20 21. not to be high-minded but to feare for if God spared not naturall branches not other Churches take wee heed lest hee also spare not vs. Wee stand yet by Gods mercy in state of his Church hauing in gracious measure Gods Truth taught and professed amongst vs But shall delude our selues if wee thinke this fauour so tyed vnto vs that by no vnthankfulnesse or disobedience wee may make forfeiture of it I could wish it seriously meditated in these secure times wherein how true is it that men c Deut. 29.19 blesse themselues in their wickednesse and adde drunkennesse to thirst and as Israelites when they liued in Theft Adulterie all abominations yet because the d Ier. 7.4 9. Temple of the Lord was amongst them secured themselues from Gods wrath so wee for the Church and Gospels sake yet continued I say as the Prophet e Vers 12. Goe to Shiloh take view of Rome Thessalonica Churches of Asia where once God set his Name see what he hath done to them made them seates for Antichrist and cursed Mahomet These things hapned to them f 1. Cor. 10.11 as ensamples and are written for our warning to make vs cautionate that we fall not by example of like vnfaithfulnesse and disobedience Sinnes exposing to like wrath of God First g Isai 5.4 5. barrennesse and rebellion Secondly h 2. Chron. 36.15 16. cruell vsage of Gods Messengers Thirdly i Amos 8.11 light esteeme of the Word of God this brings that famine to be trembled at that either the rarenesse may make it precious or the vtter remoouall lay vs open to the extreme wrath of God In God the Father and in the Lord Iesus Christ A description of the Church of God as some thinke to put difference betwixt Christian Churches and the assemblies of Pagans and Iewes which are not in God but in Idols not in Christ but in an absolute god whom they conceaue and worship out of the blessed Trinitie In the Father and the Sonne that is say some in the faith and worship of the Trinitie say others in blessed and heauenly fellowship with the Father and Sonne by bond of the Spirit let vs adde that the words import a kinde of k Heb. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and subsistence in the Deitie by meanes of that vnion mysticall twixt Christ and his Church Loe here the high dignitie and priuiledge of the Church of God knit after a sort to the Deitie in Christ and made one with it l 1. Ioh. 3.24 2. Pet. 1.4 the Father in vs we in him the fruit shewes it mentioned by Peter that we are made partakers of the diuine Nature after a sort Deified say some Ancients harshly their hyperbole thus mollifie Gods creature we partake analogically not vnivocè It teacheth vs first m 2. Cor. 7.1 to purge our selues from all filthinesse of flesh and spirit that wee may preserue our subsistence in God Secondly To n 2. Cor. 16.14 1. Ioh. 5.19 separate from all societie with Idolaters and other profane persons of the World that lyeth in that wicked one The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or greeting followes wherein are first the blessings wished Grace and peace Secondly the Authour or Fountayne God the Father Thirdly the Mediatour the Lord Iesus Christ The explication and vse of this clause see in the Annotations ad Roman cap. 1. Grace in Scripture signifies either the fauour of God or the free gifts issuing therefrom Peace o Rom. 5.1 sometimes reconciliation with God vsually after the phrase of the old Testament prosperitie
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
11 22. hee still continues in the feare of God To loue naked Pietie is no small signe of integritie how much more to embrace and harbour persecuted Religion Vse Our Touchstone let it be for tryall of integritie wee haue most of vs giuen the Gospell entertaynment so far as to become Professors and Hearers of it no maruell the times are times of peace and with vs it is iustly matter of infamie and penaltie to denie it audience But thinke you if the Lord should send his fiery tryall amongst vs as to our forefathers he should finde faith on earth loue of his Truth in our people how many haue we mincing the matter and setting the Lord his limits in matter of Religious Profession and Practice so farre as may stand with their reputation so farre are they for the Gospel but what if thy Credit and Gods Truth come into ballance shall thy Reputation sway more then loue of the Truth h Mat. 8.34 Gadarens I dare say had as much truth of Religion as thou Some Pharises more whose defect yet is noted in this that they i Ioh. 1â— 42 43 loued the prayse of men more then the glory of God What should I speake of those whose professed resolution is to burne for no Religion which is to say they are of no Religion starke Atheists in life their Religion meere Policie a seruing of Times rather then of the Lord for whom is reserued the k Jude vers 13 blacknesse of darknesse for euer A second circumstance of their fact amplifying their prayse is the ioy they felt and manifested in receiuing the Word with those harsh conditions it was tendered vnto them in much affliction with ioy of the holy Ghost Obser In our passage to the particular amplification of their prayse me thinks I see offred to our notice Difference of rankes amongst men giuing way and entertaynment vnto the Gospell First in the first we may range l Matt. 13.21 our Temporaries or rather Temporizers that seeing they sayle secundo flumine all things running current for the Gospell are carryed full sayle to the profession of Faith whom yet the least note of reproch euen Thou m Matt. 26.69 art of Galilee makes readie to denie and abiure the Truth Secondly farther they goe whom reproches the least afflictions daunt not and yet when the least spoile of goods or hazard of libertie comes toward them as Pauls Associates n 2. Tim. 4.16 forsake vs betray as much as in them lyeth the cause of Truth Thirdly there are Paul intimates amongst hypocrites some halfe-Martyrs in much affliction receiuing the Word much first for varietie Secondly for greatnesse Haue yee suffred o Gal. 3.4 so many things in vaine p 1. Cor. 13.3 If I giue my body to be burnt and haue not loue his Hypothesis puts nothing yet halfe intimates conuiction of iudgement may be so strong for truth the terrours of the Almightie so forcible with Conscience in some Beleeuers that death may be submitted vnto rather then the Gospell denyed by such as whose hearts were neuer warned with loue of God and his Truth how tremblingly and with what griefe of hart suppose ye come such to suffer whom feare only of greater torments succeeding death in case of denyall makes to swallow vp inferiour feares of bodily tortures and constant in auowing the Truth Fourthly yea amongst Hypocrites may bee found men ambitious of suffering ioying in the Truth in afflictions perhaps for Truth sake that Hypocrites q Mat. 13.20 ioy in the Word our Sauiour is witnesse The Lord by Ezechiel tels of some to whom hearing of the word taught by the Prophet was as melodious r Ezech. 33.32 Musicke The nouelty perhaps affects them as Athenians or the deepe Mysteries as curious scioli or the promises mistaken to bee absolute as Carnall Libertines Why not afflictions also for Truth as Mercenaries in respect of the rewards promised or as seeming pledges of sinceritie as men willing to bee deceiued or as meanes to procure fame of constancie and courage as ambitious Certainly Paul more then intimates that such feele the Å¿ Heb. 6.5 powers of the World to come As the desire of beatitude is naturall though what it is or how attayned Errours are infinite so the knowledge and faith of true blessednes may worke maruellously in men vnregenerate and after a sort sweeten afflictions vnto them out of naturall grounds such as are t Num. 23.10 desire and hope to haue share in heauenly happinesse at least out of carnall ambition to leaue behind them fame of constancie and Martyrdome in the Church as Heathens out of like desire to be immortall in the mouthes of Posterity deuoted themselues and ranne headlong into the iawes of death to be enrolled amongst the Fathers and Tutors of their Country Fiftly where then lyes the point of this peoples commendation that they receiued the Word First in affliction Secondly in much affliction Thirdly with ioy Fourthly and that of the Holy Ghost so is that ioy termed that is ministred by Gods Spirit and thus differs for that naturall carnall or secular ioy of Hypocrites vnder the Crosse The grounds of it are spirituall such as are First that Christ and u Phil. 1.12 13 14 20. his Grace shall bee magnified in vs. Secondly that good that comes to the Church of God by our sufferings as First confirmation of weakelings Secondly occasioning aliens to enquire into the cause of truth and after a sort preparing them to embrace it Not but that the x Heb. 12.2 ioy set before vs and the hope of immortalitie furthers our ioy in afflictions and sweetens to GODS Saints the sowre of the Crosse but that they see some further good which more or as much affects them as their owne comfort and saluation Vse The large application of this point I spare as halfe impertinent to these dayes of Peace wherein taking vp of the Crosse to follow Christ is amongst those duties in casu which it sufficeth vs to performe praeparatione animi in the readinesse of minde howbeit it shall behooue vs to examine how wee stand resolued in case the Lord should call vs to suffer for his Name and how grounded our resolutions are How we are affected in the pettie y Gal. 4.29 persecutions of Ishmael the only tryall almost any of vs are called to endure Cushites how many are there amongst vs alike minded for Religion z 2. Sam. 16.18 as Cushi in matter of Politie Their wisedome is to ioyne themselues to the preuayling side Madnesse they thinke it to dye for any Religion Subordinate Religion and all to Policie making it a very Pedissoqua a Lackey to their Couetousnesse Ambition Epicurisme yea measuring truth of Religion by more or lesse auayle to compasse their proiects of prosperitie as if Christ had changed his Cognisance and the Crosse were no longer the Badge of a Christian but temporall felicitie the surest marke
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
there a Tenth that should returne Maruell not at it the proper end of the ordinance is that thereby sinners should be conuerted vnto God and hereto we are sent Ioh. 15.16 What Christ speaks to Peter and Andrew is true of all in their measure they d Matt. 4.19 are made Fishers of men Besides the promise is made of his presence and Spirits assistance to worke with vs in the faithfull discharge of our Ministerie e Matt. 28.20 he is with vs to the end of the world not onely by his power and prouidence to protect vs but by his Spirit and Grace to giue life to our Ministerie Vse It serues to animate and encourage all Gods Ministers that haue any comfortable assurance of Gods sending them to the worke without doubt of successe to giue themselues with instance to their Vocation and Calling As for many other reasons enough to encourage the most negligent and timerous so especially for this that they are assured their labour shall not be altogether vaine in the Lord. What may incite vs if this will not that GOD hath assured vs we shall saue the soules of his people f Pro. 11.30 he that winneth soules is wise yea glorious in the sight of God What if it be our lot to preach the Gospell euen where the Name of Iesus was neuer heard of what if it be a people neuer so deeply drowned in Idolatrie and profanenesse our Ministerie shall not be in vaine And see how many Arguments of encouragement the LORD hath giuen vs. First that our seruice shall be accepted whatsoeuer the g 2. Cor. 2.15 issues be though perhaps it be true of vs as of our Sauiour We h Luk. 2.34 are sent as well for the fall as for the rising of many in Israel Secondly not accepted onely but plentifully i Isai 49.4 Bernard rewarded Lest any say if the issues be answerable Bernard saith well wee haue our recompence secundum laborem not secundum prouentum Secondly it shewes to what cause we may impute the deadnesse of many mens Ministerie in the Church of God though I may not be peremptorie yet this I thinke is true out of the grounds forelaid barrennesse of our Ministerie is a probable signe at least either of our not sending to the worke or of our not walking with a right foote to the Gospell Quest Condemne we then all of bad entrance or vnfaithfulnesse whose paynes are fruitlesse Answ First the fruit of our Ministerie is not all of one sort there are some that lay the foundation k 1. Cor. 3.6.10 others that build thereupon some that plant others that water I thinke I may boldly say they are either not sent or else vnfaithful in their Calling whose Ministerie is not in one of these kinds effectuall Secondly the fruit of our Ministerie is not alwayes manifest there may be fruit that is not presently discerned saith ELIAS l 1. Kin. 19.10 18. I only am left yet was there a greater remnant 7000. Ioh. 12. It is noted that amongst the m Ioh. 12.42 Rulers there were some that beleeued in Christ who yet being but Nouices durst not confesse him In Iezabels houshold was a faithfull n 2. King 1.14 Obadiah thinke you he had scaped with his life had hee beene so knowne to Iezabel Lastly if yet no fruit yet sooner or later it shewes it selfe God will not alwayes be wanting to the labours of his seruants faithfully and sincerely performed VERS 2. But euen after that we had suffered before and were shamefully entreated as yee know at Philippi wee were bold in our God to speake vnto you the Gospell of God with much contention FOllow now the helping causes or meanes to the efficacie of Pauls Ministerie where first occurres his boldnesse in deliuering Gods Truth to the people amplifyed First by the measure of it intimated in mentioning the hindering causes thereof his afflictions Secondly by the Fountayne whence it issued We were bold through our Lord. Obser Hence then let vs note it as one necessarie propertie of a Minister desiring to haue his Ministerie fruitfull that is boldnesse in deliuering Gods Truth to his people the nature of it thus conceiue out of the Etymon of the Word First when a man speaks al the Lord commands him to speake As PAVL kept backe o Act. 20.27 nothing of Gods counsell Secondly when with libertie and freedome of speech hee vtters his message without feare of mens faces see it enioyned and after a sort explayned p Jer. 5.7 8. Goe to all that I send thee vnto speake all that I command thee be not afraid of their faces Prayed for with instance by Apostles Act. 4.29 enioyned to be remembred by the people in their prayer for the Apostle and a reason there giuen that hee might speake q Ephes 6.19 as he ought to speake as if hee had thought the timorous deliuerie of the Word of God beseemed neither the Messenger nor the Maiestie of the message Examples see in Elias and him that came after him in the Spirit and power of ELIAS Hereto wee all whom God hath put in trust with the Vse 1 Ministerie are to be encouraged that no feare or other by-respect make vs suppresse any part of Gods Truth expedient for the people to know Reasons are many First it is that that procures vs authoritie in the consciences of the people I know not how things timorously deliuered though neuer so truely lacke their life in the Hearers hearts whiles they beginne to thinke our selues suspect the Truth of what we deliuer Secondly it is no small encouragement to meditate that the Lord is with vs to defend vs and that preuayled so farre with Ieremie that though his resolution was to r Ier. 20.9 11. speake no more in the Name of the Lord yet when hee considered the Lords presence with him he could not but prophecie Thirdly that Argument me thinks is piercing Å¿ Ier. 1.17 lest the Lord destroy vs. Helps to procure it First assurance of our Calling from God It brings with it how many Arguments of Confidence First assurance of protection Secondly Conscience it selfe suggests necessitie of boldnesse Thirdly puts to silence all those idle debates and consultations with flesh and bloud Secondly assured warrantie of what we teach whether to enforme iudgement or to rectifie affections therefore Paul wills to build all exhortations reproofs c. t 2. Tim. 4.2 vpon doctrine that wee may be able to demonstrate what we reprooue to be a sinne what we perswade vnto to be a duetie Thirdly a cleere Conscience before God and men This makes u Pro. 28.1 bold as Lyons and nothing more deiects the spirits then guilt of sinne Fourthly x Act. 4.29 prayer to God to abate that timorousnesse naturall that in best duties shewes it selfe Secondly The people hence learne as not to forget their Ministers in Prayer to GOD for this grace to bee doubled vpon
vice aboue many hatefull vnto God most to bee auoyded of Ministers and people marring the best actions and making them lothsome vnto God there were that preached Christ but f Philip. 1.16 18. not sincerely in their preaching Paul professeth reioycing for some aduantage hee saw might thereby come to Gods glory themselues had no comfort for that no sutablenesse of their affections and inuentions with the matter of their doctrine and pretences they made of honestie Truly said Saint AVGVSTINE Non virtus Aug. de Tempor Serm. 59. sed causa virtutis apud Deum mercedem habet And it is the essentiall difference twixt an Hypocrite and a true Nathaniel his actions only are glorious his affections no lesse then sordid a true Israelite to good actions sutes as good intentions To roote out hypocrisie to plant sinceritie these are helpes auaileable First continuall meditation of Gods All-seeing and All-searching Eye g Heb. 4.13 The God with whom we haue to deale to his eyes all things are naked and vncouered Secondly consider the issue of hypocrisie Good workes are manifest beforehand h 1. Tim. 5.25 and they that are otherwise cannot alwayes be hid VERS 4. But as wee were allowed of God to bee put in trust with the Gospell so wee speake not as pleasing men but God which tryeth our hearts FOllowes now the other part of the Antithesis wherein he assumes the propertie of sinceritie assigning reasons of his behauiour In the words are two things First Pauls sincere behauiour in his Ministerie Secondly his reasons and motiues thereto He sought not to please men but God The point is this A Minister may not bee a man-pleaser more then that man-pleasing cannot stand with sinceritie some thus explaine hee may not please men against God First when men cannot bee pleased but with GODS displeasure the rule is good to walke by but this further conceiue it as meant not simply de euentu but de conatu hee is not presently insincere In whom it sometimes befals that men perhaps of corrupt mindes finde pleasing and contentment Euen to the Hypocrites of Sion Ezechiels Ministry was for a while as i Ezech. 33.32 Musicke and our Sauiour his doctrine is admired by the people they that ment to apprehend him giue him this testimonie k Iohn 7.46 Neuer man spake as this man speakes But vnderstand it de conatu when a man bends himselfe to this as his maine end to please men and yeeld them contentment This is it that cannot stand with a Ministers sinceritie Secondly by men vnderstand carnall men as they are such they that desire to please carnalitie must alter the nature of that doctrine wherewith God hath instructed them it is enmitie to the flesh l Rom. 8.7 the flesh to it Our doctrine is salt wholesome and tending to preserue from putrefaction but not without much tartnesse and byting Thirdly Vnderstand it chiefly of our Doctrine not of our ciuil conuersation in things indifferent Pauls practice was in vse of libertie to please all men in all indifferent things wee may not thinke that in doctrine and morall practice hee tempered his behauiour so as to please carnally with these limits how farre a Minister should bee from this humour of man-pleasing these reasons prooue First m Gal. 1.10 If I please men I am not the Servant of Christ that is if I bend and apply my selfe to fit the people with doctrines pleasing to the humours of carnall men or made mans fauour the vtmost of mine intention I were not the seruant of Christ Secondly in false prophets this noted as a propertie and blemish to seeke out Placentia for the people Thirdly it crosses the maine end of preaching to bring men to Repentance Hereby the n Ezech. 13.22 hands of the wicked are strengthned not to returne from their euill way Let it be to vs in place of Ministers a warning to flye this fault then which I know not any more pernicious in a Minister Three wayes it is incurred First in matter of Doctrine when it is such as is pleasing to the erroneous opinions and corrupt affections of men As false apostles in Galatia loth to offend Christians by reiecting Christ as loth to displease Christians Iudaizing or too much to abase the pride of nature desiring to please carnally thus moderated the matter CHRIST must bee the principall and originall Moses and Nature second Causes to perfect Iustification Right as Papists now to ascribe all to Nature were too grosse Pelagianisme to take from men all libertie in moralities too distastefull to pride of nature let grace therefore haue the principalitie nature a power vpon excitement to worke with the Spirit of God thus they shall please all parts Amongst our selues how many are in this kind guiltie to legitimate Adultery Drunkennesse Absence from religious exercises on the Sabbath were too open Libertinisme but wanton words sitting by the Cup in good fellowship on the Lords Day such as these must be permitted wherefore I maruell except to please carnally Secondly In manner of preaching and deliuery The false apostles in Corinth perceiuing how the naked simplicitie of Pauls preaching grew irkesome to nice and curious eares of Grecians bent their studies almost wholy to words and in preaching grew emulous of Heathenish Oratours vnder pretence perhaps to make the Doctrine more plausible in truth to humour the people and to winne to themselues the vaine prayse of Eloquence Thirdly A man may teach truth naked truth nakedly and yet be guiltie of this crime of man-pleasing as when his ayme is this to giue contentment to the people and to winne himselfe applause from the Hearers Secondly sith this is a fault in a Minister see and I beseech you see the great errour of many that in opinion of their greater discretion then GOD hath granted to their Teachers are become Prescribers vnto their Preachers And though I dare say they haue scarce learn'd the Art of good hearing yet thinke themselues able men to giue Precepts and Rules of Preaching One is this amongst many A Minister must so carry himselfe in his Dostrine that hee may by no meanes offend his people For if they loue vs not wee shall neuer doe them good by Preaching A kinde of popular pleasing carriage they would haue in a Minister such belike as that the most carnall and prophane amongst his Hearers may not be offended Which if they vnderstand of iust offences they haue vs easily according But doe you not remember what our Sauiour answeres when his Disciples bring tydings that Pharises were offended o Mat. 15.12 14. If they will be offended let them be offended It is truth and necessary truth I haue taught let them bewray their blindnesse Christ repents not his Preaching And when Ieremie complained of that issue of his Preaching euery man cursed him what saith the answere of God vnto him if he will be a Prophet after Gods heart p Jer.
MICAIAH by name and wee may by him inquire of the Lord hee is likely to giue vs as good resolution as any of the rest but e 1. King 22.8 I hate him why hee prophecieth not good to mee but euill hee dealt as a Minister desiring to please God What wonder if to Achab a carnall man his ministerie and person was so hatefull Not as pleasing men but God So then the mayne ayme of a Minister of euery Christian should be this so to walke that he may please God and be approued of him See 1. Thes 4.1 Col. 1.10 2. Cor. 5.11 His reason me thinks is binding we must all appeare before the Iudgement seate of Christ a motiue that should preuayle euen with vilest men please that Iudge at whose barre thou must one day stand to be quit or condemned according as thy person and actions shall please or displease him we pitie the folly and madnesse of that malefactor that standing at the mercy of the Iudge for life or death according as his after-carriage shall please or displease him will rather exasperate him then seeke by all pleasing meanes to make him fauourable such is our case we all are culpable before God and lyable to condemnation at his mercy wee stand to be either saued or damned his desire is but this that for the remaynder of our life wee so demeane our selues in holinesse and feare that wee may please him whom should not this reason perswade Let vs all labour so to serue him that we may be pleasing and acceptable before him in Christ Things requisite hereto some concerne the state of our persons some the matter of our actions some the manner of performance For the first two things there are that make our persons and actions displeasing vnto God First faithlesnesse Secondly fleshlinesse Of HENOCH there was report before his translation that he pleased God by good consequence it followes in Pauls diuinitie that therefore HENOCH f Heb. 11.5 6. had faith in Christ inasmuch as without faith it is impossible to please God The reason is plaine because all the faithlesse mans actions whiles hee is such are censurable according to termes of the Law wherein the least blemish or imperfection adiudgeth the performer to condemnation here is the priuilege of the Beleeuer his obedience done in weaknesse so be it in sinceritie is sure to find acceptance with God for Christ his sake to whom Faith knits vs and whose perfections it giues vs interest vnto A second thing in the person making actions vnpleasing to God is fleshlinesse They that are in g Rom. 8.8 the flesh cannot please God all things sauouring flesh are stinking in the nostrils of God euen our best actions that haue rellish thereof this the reason why those vertuous actions of Heathens were in them so abominable because their persons were faithlesse and fleshly God approues his owne works in vs. Secondly for the matter of our actions they must be such as haue warrant from the Word of God prooue what is acceptable vnto God and h Rom. 12.2 what the good and acceptable will of God is Whatsoeuer is contrariant to his will that is grosly a sinne whatsoeuer is added to his will or but besides it that also abominable In manner of our seruice that it may be acceptable two things are requisite First that it bee tendred to our God i Heb. 12.28 29 in reuerence and feare Let euery act of seruice done vnto carry a rellish of awe and dread of that endlesse Maiestie Thinke when thou commest to heare how great a God that is in whose presence thou standest whose Word thou hearest a God that is in his wrath a consuming fire and learne as Isay k Isai 66.2 to tremble at his Word c. Secondly In sinceritie and singlenesse of heart as vnto the Lord that pondreth the hearts which is with God a thing so much set by that hee esteemes it as perfection And of Pauls behauiour thus farre his motiues follow First Meditation of the great fauour God had vouchsafed him in trusting him with the Gospell Secondly Consideration of Gods Omni-science and power to discerne hearts In the first considerable are First The effect that meditation had in the Apostle Secondly The fauour it selfe It made him carefull to please God So workes the meditation of Gods fauours in a gracious disposition so ought it to doe in all men that they become carefull to please God Compare Rom. 12.1 Deut. 7.7 8 11. Iohn 24.14 Luke 7.47 More specially thus conceiue the specialtie of Gods fauour in trusting him with his greatest treasure was it that chiefly preuayled Obser The preferment God giues any of vs in his fauour ought specially to perswade obedience and care to please God He had dealt with Israel l Psal 147.19 20. so as with no other Nation they of all others should therefore be excited to prayse him and liue to his glory more mercifully with vs said MOSES then with our m Deut. 5.3 Fathers in making this Couenant with vs so much more should we thinke our selues obliged to obedience See also Mat. 13. The more odious is the turning of Gods grace into wantonnesse the abuse of his patience to securitie his mercie to presumption his loue to licentiousnesse yea the fauour of fauours Christs death is made occasion of the vilest abominations So did not Dauid nor so Paul they haue least share in Gods fauours that thus abuse them to licentiousnesse Our dutie it shall bee for our better excitement to cheerefulnesse in Gods Seruice to take notice of the specialtie of his fauour and louing kindnesse towards vs. There is not nor can be to Gods Children a greater prouocation to faithfulnesse in his Seruice nor is any thing in experience a greater clogge to our hearts in holy duties then that vnwise and enuious casting our eyes on others preferments in Gods mercy with neglect of our owne while euery man thinkes God hath done more for others then for him It is good in this case to looke downewards and see how many are behinde vs in the fauours of God And here haue we a large field of comparison to walke in there scarce being any but may say in some thing or other God hath giuen him preeminence aboue many others Compare thy selfe as a man with other creatures as a Christian with other men as a sincere Christian with Hypocrites as such a Christian suppose a Magistrate or Minister with other Christians It was in Gods power to haue made thee a beast hee hath honoured thee so farre as to make thee a man to stampe thee with his owne Image hee might haue left thee as thousand others without God without Christ without hope in this World he hath made thee a member of his Church perhaps a liuely member of his Sonnes Bodie quickened with his Spirit a fauour denyed to many in the Church Perhaps a Minister his instrument and co-worker to the sauing
thinke GOD before whom I stand sees as well my motiues as my deeds mine intentions as mine actions as well what I thinke as what I doe can pierce through the vizzar of formalitie seeing hee vnderstandeth the thoughts of men and their vanitie There is a second exposition thus God tryeth hearts that is in his iudgement examines not so much the actions as the affections not onely what is done but with what minds good dueties are performed so that it sufficeth not at that day that our actions haue beene regular except our hearts also haue beene vpright in performance It is naturall to euery man as Salomon intimates to be well conceited of their courses especially when they know their actions such as are enioyned but the y Pro. 16.2 Lord pondereth the hearts weighes with what minds and affections euen best actions are performed The best actions done without accord of the heart are lothsome vnto God Euer obserue it to come in as a diminuent terme to good performances that the heart was not vpright z 2. Chro. 25.2 AMAZIAH did that which was right in the sight of the Lord but not with a perfect heart ISRAEL turned vnto God their actions were amended but faynedly their hearts hung still after their abominations on the other side imperfections many are winked at where the heart is vpright with God a 1. King 15.14 ASA left the high places standing neuerthelesse his heart was vpright before God therefore is hee enrolled amongst the righteous To say in a word for want of vprightnesse wee shall obserue the Lord reprouing what hee had commanded threatning what hee had enioyned yea punishing what hee had rewarded IEHV b 2. King 10.30 had his command to destroy ACHABS posteritie the Mandate hee obserueth to the vtmost tittle that obedience GOD rewards with the Kingdomes continuance in his posteritie vnto foure Generations yet threatens the Lord c Hosh 1.4 to visit that bloud of ACHAB vpon the house of IEHV for what cause his heart was not vpright in performance ayming not so much at doing the Will of God as to settle the Kingdome in more peace to his owne posteritie Our care let it be vpon this ground as to prouide our actions hold currant with the rule of the Word of God so that our hearts be vpright in performance for GOD shall one day bring not our actions onely but our hearts to tryall Blessed shall hee bee at that day that can say as HEZEKIAH Thou knowest Lord that I haue done what was good in thy sight and d Isai 38.3 walked before thee in Truth and with an vpright heart I dare say of that mans actions how full soeuer of other imperfections for sinceritie sake they shall be accepted and rewarded And wo to that Hypocrite whose works haue beene outwardly glorious and his inwards full of hypocrisie and dissimulation Hast thou preached Christ the worke is glorious yet if as those Paul mentions e Philip. 1.16 not sincerely thy selfe mayest be f 1. Cor. 9.27 a Castaway Hast thou giuen Almes built Churches Hospitals done the greatest amongst good works and hath it beene Pharisaically onely to be praysed of men thou hast thy reward But more esteemed shall be the poore Widdowesmite giuen out of a compassionate affection to the poore members of Christ then thousands of gold and siluer vaine-gloriously bestowed The old rule is non quantum but ex quanto not what or how much but with what heart with how much good affection thou giuest is respected I could wish that in these dayes of complement and formalitie this one little piece of Gods Truth might be as frontlets betweene our eyes I know not how it comes to passe formalitie is now so growne into fashion that a Minister requiring any more then it in dueties of pietie incurres censure of strictnesse more then is meete And our people as Iewes conceit the worke done of dueties enioyned g Isai 58.3 binds the Lord to recompence and highest reward Fooles and blind as if the Lord were as man iudging onely after outward appearance The Lord pondereth the Spirits tryeth the hearts h Pro. 21.27 detests all sacrifices of wicked men much more when they are brought with a wicked mind VERS 5.6 For neither at any time vsed we flattering words as yee know nor a cloke of couetousnesse God is witnesse Nor of men sought we glorie neither of you nor yet of others when we might haue beene burdensome as the Apostles of Christ. THe Apostle proceedes in auouchment of his sinceritie remouing from himselfe three other properties of false-hearted Ministers First Flatterie Secondly Couetousnesse Thirdly Vaine-gloriousnesse as some interpret The two first he First auoucheth to be farre from his courses Secondly and for flatterie appeales to the people as witnesses of his abhorrence from it from colour of couetousnesse God hee affirmes as a true witnesse can free him so that in the words are two things First his Protestation Secondly the Confirmation Flattering speech vnderstood such as is fitted to please the carnall and corrupt humours of men or as a learned Interpreter describes Speech fitted to the will and humours of others for our owne aduantage as when with such intention we first either ascribe to them good things which they haue not or secondly applaud their euils as goodnesse or thirdly amplifie their good parts aboue their merit or fourthly extenuate their euill more then is meete the prodigall it calls liberall the couetous good husbands tattling is in the stile of flatterie affabilitie obstinacie constancie very sloth stayednesse and maturitie of iudgement Enormities are infirmities neuer so little moralitie puritie not lesse then Angelicall How farre it should be from a Minister the i Isai 5.10 wo in ESAY denounced against flatterie abundantly prooues how crosseth it the end of the Ministry k Ezech. 13.22 hardning the wickedst in their lewdnesse that they cannot returne from their euill wayes and so exposing them to the wrath of God It is well obserued by Plutarch to haue beene the ruine of most States for Israel and Iudah I know well the flatterie of false prophets is as oft as any thing accused as cause of their captiuitie And if any thing proue the ouerthrow of this Kingdome it is iustly feared it will be this of flatterie in Ministers It is not so much the committing of sinnes that prouokes Gods wrath as obstinate continuance therein oftenest occasioned by flatterie men haue taught their tongues to speake placentia and not to Court only but euen to Countrie AMOS his words seeme l Amos 7.10 ouer-heauie their sinnes are generally growne Polypusses and mens eares are taynted with that Grangrene their tongues crying out to euery one pointing finger towards them Noli me tangere It is magna ira Dei said AVGVSTINE vt desit correctio adsit adulatio such tongues bind men to their sinnes Delectat enim facere in quibus non
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
other particulars the Graces of Gods Spirit must all be exercised in the particular Vocation Follow the specialties of Pauls office so carefully performed by him Exhorting Comforting Testifying where againe occurres the obseruation made ad vers 3 though in more particulars Instruction is not the whole of preaching Thereto must bee added Exhortation Comfort if need bee Obtestation See what is there largely said Here only reuiew the necessitie of all these in the course of our Ministery First Of Exhortation That mayme we receiued in the fall and haue increased by long custome of euill remaines in the best and most regenerate as in nature we are strongly inclined to euill strangely auerse from euery good dutie So in state of Grace there are remnants of that propension to euill no small relikes of drowsinesse and dulnesse to good duties In Prayer Hearing euery religious Office who that obserues himselfe finds it not those z Eccle. 12.11 words of the wise the Lord hath giuen vs as goades to quicken our dulnesse when wee are exhorted by the Masters of the Assemblies Secondly Of Comfort There is no calling no dutie but hath his crosses attending Without vs the World whiles scoffing at Pietie and laughing it out of countenance whiles threatning whiles vexing alwayes labouring to discourage few to accompany many to oppose vs. Within vs Conscience of infirmitie and imperfection so preualent with many that they become weary of wel-doing because they are weake in doing How needfull for the people were a Barnabas a Acts 4.36 a sonne of consolation to support the weake and comfort the feeble-minded Thirdly Of Contestation The word signifies after phrase of Scripture a serious and graue admonition ioyned with authoritie and commination b Exod. 19.21 Contest the people saith the Lord to Moses that is charge them with commination Compare Nehem. 13. Gen. 43.3 Pauls testifying then was his graue and serious admonition ioyned with threatning How necessary this course of proceeding in our Ministerie is iudge by that securitie and remisse carelesnesse wherewith euen gracious dispositions are eftsoones ouertaken desiring to enlarge Conscience and to slake those strait bonds wherein it stands bound by the Word of God in so much that they begin to bee of the Politikes opinion there may bee a nimium of Iustice an ouerplus of holinesse and care to depart from euill All which considred shew necessary vse of all these is in our Ministerie and should sway the people to admit them As a Father doth his Children The manner of Pauls performing these Offices wee haue here expressed it was with fatherly authoritie Before hee puts on him the indulgence of a Mother here he assumes the affection of a Father expresseth he the same or some other thing There bee that conceiue him to intimate some difference of his carriage towards them according as hee obserued their growth in Grace and longer standing in Christianitie Whiles they were Nouices and Babes in Christ he vsed them with all motherlike indulgence when growne to more strength he interposeth something of fatherly authoritie perhaps he would signifie that in midst of his mother-like meeknesse he forgat not occasionally to vse the grauitie and authoritie of a father Obser The first coniecture standing occasions vs this note In our Ministery one course is to be holden with Nouices and Babes in Christ another with men of more standing and strength in Christianitie towards Nouices motherlike indulgence to others fatherly grauitie and seueritie First Impositions on Nouices may not bee ouer-strict or austere so much teacheth that Allegory c Mat. 9.17 of Wine and Vessels vsed by our Sauiour in way of Apologie for his more mildnesse in Iniunctions then Iohn vsed to his Disciples Secondly Instructions for matter and manner tempered to capacitie strong meate is for strong men d Heb. 5.12 14 Milke for Babes so our Sauiour instructeth his Disciples e Mark 4.33 as they were able to beare Thirdly Admonitions and reproofes ouer-rigorous daunt and dismay Nouices no man with that sharpenesse corrects an infant as a man of more yeeres Fourthly Conuersation in things indifferent during weaknesse must be other then is necessarie when once they vnderstand doctrine of Christian libertie Vse So that they are ill prescribers to vs Ministers that allow vs no proceedings with any but what taste of austeritie and rigour though our Sauiour would not quench the smoking flax and our power to vse sharpnesse is limited f 2. Cor. 13.10 to edification As ill they that in matter of Iniunction and manner of Admonition limit vs to mildnesse and tender respect to pretended weaknesse though in instruction nothing pleaseth the palate but strongest meate why so much strictnesse required of them their sins reproued with such sharpnesse others with so much mildnesse you should aske also why you are instructed otherwise then Infants and Babes in Christ And the Apostle will answere you It is your shame to sticke still in g Heb. 5.12 principles and should be thought as shamefull not to out-strip Nouices in measure of Sanctitie Obser Following the other sense wee haue this direction to temper our indulgence with grauitie and authoritie that we impart not the Maiestie of our Ministery Teach exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Tit. 2.15 withall peremptorinesse of commanding i 1. Tim. 4.12 Let no man despise thy youth some thus interpret Though yong yet so carry thy selfe in thy Ministery that they may reuerence and feare thee for thy Grauitie and Maiestie therein Vse They are idle prescripts of the people to Ministers prescribing vs popularitie permitting mee seueritie towards their most scandalous courses as Corah to Moses so our people to vs in grauer proceedings k Numb 16.3 Wee take too much vpon vs and forget our selues It is our pride with such authoritie to warne the vnruly VERS 12. That yee would walke worthy of God who hath called you vnto his Kingdome and glorie THe matter thus pressed by the Apostle remaynes that they would walke worthy of God where we haue first the Duetie secondly the Reason whereby it is enforced The duetie to walke worthy of God The sense thus conceiue that at no hand thou imagine it possible for vs to demeane our selues so as to demerit God and to be worthy by way of desert of those endlesse fauours bestowed on vs in Christ It shall euer be true that Iacob said l Gen. 32.10 Wee are lesse then the least of Gods mercies and his goodnesse hee hath shewne vs. PAVL speaking of our sufferings for CHRIST saith They are not m Rom. 8.18 worthy of the glorie that shall be reueiled No saith BERNARD * Bernard de Annunciatione serm 1. Though all the passions of all Saints should fall vpon one man But to walke worthy of God is to walke fittingly to his nature and so as may beseeme a people whose God the Lord is The Apostle Peter me thinks well expresseth
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
laboured for and enquired after so that neyther large reuenue nor pleasant situation nor any thing should so much bee reioyced in as this qualitie of the people Enquities are vsuall and carefully made what is the value how situate for Ayre and other conueniences They are blessings of God not to bee despised enquiries not to bee condemned but this more to be attended what is the condition of the people what attention and regard shew they in hearing to that message we bring them from the Lord of Hosts The lot befals that Minister in a faire place he hath a goodly Heritage to whom God giues a people reuerently demeaned toward and the Word in his Ministerie Their commended behauiour followes they receiued the Word as the Word of God that is First with perswasion that the Word was GODS Secondly accordingly fitting their behauiour so as was seemely for the Word of God Obser A man desiring to profit by the Ministerie must settle himselfe in this perswasion that the Doctrines deliuered from the Scriptures haue God for their Authour With such minde came Cornelius and his Company to heare what e Act. 10.33 44 the Lord should command them by PETER accordingly they demeane themselues in all reuerence and feare and reape the fruit of such reuerent attention While PETER yet spake the Holy Ghost fell on all those that heard him This f 2. Pet. 1.20 21. know first said Peter and hold for a ground in your attention to the Writings of Prophets whether priuately meditated or publikely interpreted That no Prophecie came of any priuate motion but holy men of God spake as they were inspired by the Holy Ghost This to say truth is the key to all profitable hearing First binding the eare to attention Secondly the minde to faith Thirdly the heart to reuerence Fourthly the will and conscience to obedience When the Lyon roares all the Beasts of the Forrests tremble when GOD is knowne to speake what Atheist dares but yeeld attention Who stops not curious Quaeres of his incredulous minde that knowes It is the God of Truth whose Word hee heares what heart so obstinate that trembleth not in such perswasion Euen dissembling Israelites on that ground resolue g Deut. 5.27 Exod. 19.8 All that the Lord commands vs we will doe Vse In this perswasion let vs build our selues as many as desire to profit by hearing and to feele the sauing efficacie of the Word in our Soules To this end consider wee First The maiestie of the Scripture that hauing so little helpe from humane eloquence carryed for the most part in plainest and lowest stile yet preuayles to draw the minde h 2. Cor. 10.5 to subiect the very thoughts and Conscience to obedience and reuerence Secondly The searching power of this Word of God diuing i Heb. 4.12 into the bowels of the Soule and Conscience Thirdly The great malice of Satan against it shewed in all times by stirring vp Heretikes to adulterate Tyrants had it beene possible to destroy it Fourthly The wonderfull efficacy shewed in altering the disposition of mans heart so farre that howsoeuer it is as contrary to the corrupt nature of man as light is to darknesse yet where it preuayles things dearest to nature are not esteemed halfe so precious as the Word of GOD. Obser To this perswasion of the diuine Authour is their behauiour in receiuing fitted set out in Antithesis they receiued it not as the word of man but as the Word of God A precedent worthie our imitation instructing vs to a meete manner of receiuing the Word of God As Peter prescribes to Ministers k 1. Pet. 4.11 to speake as the words of God so suppose the Prescript for hearing from this patterne to heare it as the Word of God ought to be heard euer putting difference twixt it and the word of man the specialties thus conceiue First with the best and chieftie of our reuerence and attention The Prophet Isay prescribing it expresseth such a degree of reuerence as can scarcely without Idolatrie be allowed to the word of a man he would haue vs euen l Isai 66.2 tremble at the words of God the very sound of it should be as the noyse of Thunder at which we naturally tremble and quake Reasons we haue many pressing such a measure of reuerent attention First the Wisedome Power and Maiestie of the Authour shewing it selfe so wonderfull in euery line almost of the Scripture that it breedes admiration in the attentiue and considerate Reader so hath euery word his weight euery sentence replenished with diuine Wisedome that it is all m 2. Tim. 3.16 profitable to instruct comfort exhort correct Secondly to which adde meditation of the Maiestie and Power of the Authour how able he is to auenge himselfe on the least vnreuerence Thirdly of the high mysteries it contaynes so plainly deliuered with such varietie as may sway the eare of the most curious Sciolus to reuerent attention Fourthly weigh also how neerely the knowledge and obedience of it and euery parcell in it concernes vs insomuch that thereon depends the saluation of our soules so many causes commanding the best of our attention and reuerence we must acknowledge Vse Three dangerous diseases of the eare are here discouered First Deafnesse complayned of by the Prophet anciently n Psal 58.4 5. as the deafe Adder so stop they their eares refusing to heare the voyce of the Charmer charme hee neuer so wisely noted also by Salomon in his time and threatned with a iudgement to be trembled at which is growne to such height that it becomes matter of reproch to be a common frequenter of Sermons To open this deafe care First let that of Salomon bee remembred o Pro. 28.9 Whoso turneth his eare from hearing the Law euen his prayer shall be abominable that whereas in their prayers they seeme to place their sole contentment and confidence in case of contempt towards hearing their other deuotions become abominable Secondly if this moue not let that terrour of the Lord preuaile a day will come when anguish of soule shall force these miscreants to importune the Lord with their importunate outcryes for audience and mercie Lord heare Lord Lord open vnto vs. But heare what GODS wisedome protesteth When they crie p Pro. 1.24 26 28. he will not heare but will laugh at their destruction and mocke when their feare commeth Secondly drowzinesse and dulnesse of hearing complayned of by the Apostle when they heare and heare not hearing without attention and regard tendring their presence in the Congregation to fill vp the number but with such Oscitaurie and gaping drowzinesse that they regard not what is spoken vnto them That if a man should aske them account of their hearing as Dauid did Ahimaaz of his message no better answere should hee receiue q 2. Sam. 18.29 I saw a tumult said AHIMAAZ but I know not what These heard a noyse good words they say All
of God but what of God or his Will they know not For remedie consider first this Word of God that you so sleightly regard is that that one day r Job 12.48 shall iudge you Secondly and it is not amongst the least of Gods spirituall plagues to be giuen vp Å¿ Isai 6.10 to drowzie and dull eares Thirdly the last is the t 2. Tim. 4.3 4. itch of the heare listning rather to fables then to the wholesome words which are according to godlinesse insomuch that whoso will be so friuolous as to pester his Sermons with idle and impertinent stories neuer so fabulous finds attention in our people much more serious then hee that with greatest euidence of the Spirit and power deliuers the deepe mysteries of saluation Secondly as with our best reuerence the Word of God must be receiued so with absolute faith and credence that herein wee may put difference twixt the Word of God and the word of man suppose thus whereas the words of the wisest and most iudicious amongst the sons of men iustly admit not only disquisition but contradiction because u Rom. 3.4 all men are lyers this honour wee owe to the Word of God with absolute credence without any suspence of iudgement or contradiction to entertayne it very x 2. Cor. 10.5 thoughts must be subiected to Faith when once wee know the mouth of the Lord hath spoken it for the witnesse of God is greater then mans I what the Lord auoucheth who dare denie him credit And howsoeuer something brought to vs for the Word of God may iustly be examined because there be that say Thus saith the Lord when the Lord hath not spoken by them yet when once it shall appeare to be the Word of the Lord to question the Truth thereof beseemes rather Atheists then professed Christians Where comes to be reproued not onely that generall infidelitie of professed Atheists questioning the Truth of Scripture but all the particular vnbeliefe of our people that hearing any thing euen with â—â—ynest demonstrance taught aboue power of nature or their shallow conceit not only enquire as NICHODEMVS How can these things be but resolue of the negatiue These things cannot be y Act. 26.8 Why should it seeme a thing incredible that the Lord should rayse the dead reedifie the body out of the ruines made by death that could at first build it out of nothing To this day seemes it more then a probleme a meere paradoxe amongst our people The very Commandements where they are crossing to corrupt humours are cancelled at least sleighted and shifts studied by defiled consciences to diuert that stroke that pierceth from the consideration of their diuine Authour Thirdly the last thing in this manner of receiuing the Word of God is the absolute subiection of the conscience to obedience that whereas all the commands of men are limitted to their rule and absolute obedience is due to no meere creature how authorized soeuer This Word of God must so be receiued that z Exod. 19.8 whatsoeuer the Lord shall command we must resolue to doe Where the taxe lyes heauie vpon our licentious Hearers comming to heare with reseruation of purpose to continue their sinnes and desire to haue conscience at libertie to obey or disobey as themselues see fitting They must giue Preachers leaue to talke they will giue them the hearing Obedience shal still be at their libertie and choice wherein and how far to yeeld it let these consider who said God is a Law-giuer a Iam. 4.12 able to saue and to destroy that suffers b Heb. 2.2 no transgression or disobedience to passe without iust recompence of reward Which also works c. The fruit of such receiuing the Word followes It works mightily in them that beleeue So liuely and mightie in operation is the Word of God in due manner receiued transforming the Hearers into the Image of it selfe in such sort that what it prescribes it workes prescribing Faith it â—â—rks Faith vrging Obedience it works Obedience commanding Knowledge it enlightens to know strange and wonderfull is the vertue of it receiued as it ought It makes the Churle liberall the Profane holy the Drunkard sober the Adulterer chaste c. There is no dutie so harsh to flesh and bloud so crossing to profit pleasure any thing but it preuailes with conscience of such Receiuers to practise Vse I spare touch of Euthusiasts blasphemie in whose language it heares nothing but a dead Letter aduising our Hearers to notice the true cause of so little efficacie of this mightie Word in their hearts commonly it is imputed to the Minister either his gifts are weake or his affections cold or his heart not vpright The fault must needs be the Ministers if the Word be not effectuall in the Hearers Truth is these all or some may be impediments yet who hath not seene mightie effects of weake gifts in the Minister c. Rather sticks the cause in the people not hearing with what reuerence faith conscience that this Word of God should be receiued withall They come to heare as Athenians for noueltie or as the Iewes in Ezechiel for pastime and recreation or as Criticks to censure the gifts of the Minister who maruels if they depart without profit or experience of the power of this mightie Word of God whose actuall efficacie requires due disposition of the Receiuer VERS 14. For yee Brethren became followers of the Churches of God which in Iudea are in Christ Iesus for yee also haue suffered like things of your owne Countrimen euen as they haue of the Iewes THe Apostle proues by a signe the effectuall working of the Gospel in this people that signe is their willing and constant enduring afflictions for the Gospels sake set out in a comparison of Likes or Equals As the Churches of Iudea so these suffered First the same things Secondly from like men Obser The supernaturall vertue of Gods Word is here remarkeable as in many other things so in this that it so rauisheth the affections with loue of it that it makes vs willing to suffer any affliction for it That this is supernaturall the enmitie betwixt it and the nature of man sufficiently shewes There is nothing which a man more naturally hates then the Word of God insomuch that what it commands nature rebels against therefore because the Law commands it what it forbids nature desires because the Law forbids it And this as true of the Gospell as of the Law How stormes mans nature against that doctrine of the Gospel teaching the whole of our saluation to be the worke of Christ and the grace of his Spirit vs to be nothing in merit or abilitie to further in any sort our righteousnesse or saluation what power but supernaturall can worke this change in the nature of man to make him preferre in his loue that which he so naturally hates before wealth pleasure honour life it selfe Augustine to some requiring miracles to proue
Deepest consideration of the c Heb. 6.6 10.26 2. Pet. 2.20 fearefull condition of such as fall from the Grace of God becomming more hopelesse then Infidels more profane then Atheists I doubt not but more grieuously tormented then the most sauage amongst hopelesse Heathen Thirdly Prayer vnto God by whose grace onely we stand By d 1. Pet. 1.5 whose power alone wee are guarded through faith to saluation VERS 15.16.17 For this we say vnto you in the Word of the Lord that we which liue which remaine at the comming of the Lord shall not preuent them which sleepe 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 Then we which are aliue and remaine shall be caught vp together with them in the Clouds to meet the Lord in the Aire and so shall we be euer with the Lord. THe Apostle goes on in his purpose setting downe new arguments of Consolation in respect of the dead In these Verses wee haue one taken from the order of our Glorification wherein they that are dead in the Lord haue preeminence aboue those that are found aliue at his comming And thereby takes occasion to explaine the order course of the Lords dealing at his second comming And because it is a secret strange to Reason to win it the more credit he prefaceth thereto vers 15. So that in the words we haue three things to consider first the prerogatiue of the dead aboue the liuing at the comming of Christ secondly the explication thirdly the confirmation thereof Take we the words as they lye in order Quest This we say vnto you in the word of the Lord. The question is where Paul had this from the Lord whether from some other grounds of Scripture or by speciall reuelation or by tradition Answ It matters not much to enquire what hee speakes of the e Mat. 24.31 Iob. 5.28 29. last trumpe and ministerie of Angels in the resurrection of the voyce of the Lord and his descending from heauen wee haue extant in the Euangelists What he here speakes touching the order of proceedings at Christs comming is found no where but in this Apostle whether this were amongst the speciall f 2. Cor. 12.1 reuelations he had in his extasie or at some other time discouered we need not enquire we know him of that number that spake by inspiration of the holy Ghost Whereas to win credence to this mysterie he prefaceth with mention of the word of God supposing it sufficient to procure faith to strangest secrets we learne that in strangest mysteries and secrets farthest aboue the reach of reason our inquiries must stay when once we are assured the mouth of the Lord hath spoken them Therefore we may obserue it hath bene an imputation and blemish to them that haue questioned things strangest to reason once vttered in the Word of the Lord as to g Gen. 18.23 Sarah in the promise of a sonne to be borne in her old age after so long barrennesse h Luc. 1.18 20. in Zacharie father of Iohn Baptist i Num. 11.21 22. in Moses c. Vse It teacheth vs to captiuate our Reason to the word of God and not to giue it libertie curiously to search beyond reuelations but to make this the vtmost period of our inquisition The mouth of the Lord hath spoken it To tell you how many haue fallen into errours and heresies damnable by giuing reines to reason in this kinde were endlesse We are not I thinke vnacquainted how in that great mysterie of the Trinitie some by this meanes haue bin blinded whiles willing to make that transcendent mysterie hold correspondence with the shallow conceit of their vnderstanding they haue vanished away in their apprehensions and growne to deny that mysterie so plainly taught vs in the Word of God Whence grew Arius to his heresie denying the eternall generation of the Sonne from the Father and his equalitie vnto him in power wisedome eternitie and other essentiall properties of the Godhead saue that he could not conceaue things otherwise in Gods then they are in humane generations And Porphyrie contradicting that Article of the Resurrection fell thereto by ouer-far enquirie not able to conceiue how the substance of our bodies deuoured by beasts and so by digestion incorporated into their substance could againe be seuered Brethren know we that k Deut. 29.29 things reuealed so far as they are reuealed are ours and our Childrens and that faith must go beyond reason in matters supernaturall belieuing what the Lord speakes euen because he speakes them though Nicodemus his question cannot be answered l Iohn 3.9 How can these things bee See wee now the priuiledge it selfe it s propounded first negatiuely Wee that suruiue shal not preuent them that sleepe secondly affirmatiuely the dead in Christ shall rise first Sense It is enquired how Paul reckens himself amongst those that should be found aliue at Christs second comming sith he professeth to Timothy m 2. Tim. 4.6 the time of his dissolution was at hand and after aduizeth this people n 2. Thes 2.2 not to thinke the day of the Lord so nigh as to fall within compasse of that generation A question that much troubled S. Hierome and much toyles he himselfe to find out a solution reiecting in truth better expositions of others then himselfe brings any Our later Interpreters thinke the Apostle being vncertaine of the time of Christs comming would expresse here in his practice our dutie that is to stand in cōtinuall expectation of Christs second comming to Iudgement and so to order euery day as if it were the last day of the world A duty it is needfull to o Mat. 25.13 watch continually But that the Apostle should vpon this ground performe it because he knew not whether it might fall into his life time is vnlikely by that caueat giuen 2. Thes 2. Vnlesse perhaps we may thinke that as yet it was not reuealed to the Apostle that the Lords comming should be longer deferred This once is a truth The Lord did not at once reueale all things to his seruants the Prophets but as the Authour to the Hebrewes speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by parcils as you would say acquainted them with his secrets Instance we haue in Abraham that he should haue a seed of blessing was first reuealed whether p Gen. 15.2 by generation or adoption it seemes was not till after opened When its farther made knowne that it should be of his body by generation yet whether by Sarah or some other seemes not yet to haue bene reuealed which was in likelyhood the occasion of their q Gen. 16.2 errour in Hagar So perhaps in this particular That there should be a second comming of Christ to Iudgement and that this comming should be sudden in a time when it was least expected was reuealed
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
day and at death to bee found in Hell in torments What to spend our dayes in wealth and iollity and in a moment to goe downe to Hell Heare those wretched men crying out of their folly when it is too late i Wisd 5.8 What hath pride profited vs and what hath the pompe of riches brought vs All these are vanished as a shadow passed away as a Post left nothing behind them but guilt and paine torturing and tormenting the soule without ease or hope of end Let me therefore say as Isai Oh k Isai 55.6 seeke the Lord while hee may bee found call vpon him while hee is neere There is yet place for mercy when that Day commeth Nothing but indignation and wrath tribulation and anguish vpon the soule of euery one that hath done euill VERS 4.5.6 But yee Brethren are not in darkenesse that that Day should ouertake you as a Thiefe Yee are all the Children of Light and the children of the Day we are not of the Night nor of darkenesse Therefore let vs not sleepe as doe others but let vs watch and be sober THe words haue apparently this scope to preuent the discomfort that might arise to Gods children by the noise of that so fearefull destruction that the Day of the Lord brings to the wicked Wherein besides the scope obseruable are First the condition and state of Gods children Secondly their priuiledge in respect of that state Thirdly the duety that concernes them in regard of both From the scope and practice of the Apostle subioyning comforts for Gods children immediatly vpon the mention of the terrour of the last Day thus much wee learne that are Ministers for our imitation Obser So to conuerse in terrifying the vngodly that wee forget not to comfort Gods children As we must warne the vnruly l 1. Thes 5.14 so comfort the feeble-minded This is that I thinke Paul calls m 2. Tim. 2.15 Cutting or deuiding the Word aright our Sauiour Giuing the houshold their portion when wee share out to euery one what belongs vnto him terrour to whom terrour comfort to whom comfort belongeth So ISAI n Isai 10.11 Woe to the wicked it shall bee ill with him for the reward of his hands shall bee giuen him But say to the righteous It shall bee well with him for they shall eate the fruit of their doings Reasons may bee First the tender disposition and temper of their hearts readie to bee immoderately cast downe with the least noyse of any thing that sounds terrible from the mouth of the Lord. o Isai 6.2 They tremble euen at the words of the Lord that howsoeuer wicked men are not mooued with the workes of God except they be maruailously extraordinary yet the very Word of God sounding any thing fearefull from him makes them cry out as MOSES p Heb. 12.21 I tremble and quake EPHRAIM and the Inhabitants of Samaria are brought in by the Prophet mocking at the Lords executions well q Isai 9.10 The brickes are throwne downe but wee will build it with hewne stones But see Iosiah when he but heares the Words of 〈◊〉 Law his heart r 2. King 22.19 20. melts and he is as a man ouer-whelmed with feare so that the Lord is faine presently to send him his cōfort that his eyes should not see the euill As an ingenuous childe trembles at the Word of his Father and more feares at the shaking of the Rod then a slauish disposition at the feeling of many stripes so c. Besides the truth is if there bee any thing terrible in our Ministerie it belongs not to Gods Children as they are such as if there bee any thing comfortable that is all and onely theirs See Esay 61. Rom. 16. Aug. de correption Grat. cap. 9. Some caueats must here bee remembred There are Children of God saith Augustine that are not so to vs though they bee to God as being written in the memoriall of God the Father Iohn 11.52 such was Paul before his Conuersion c. To these whiles yet in the state of Nature discomforts are not vnprofitable to bring them to Christ Moses brought Israel to the borders of Canaan though Ioshua diuided it for an Inheritance vnto them It had I thinke this Moral the Law is that that prepares vs to grace though the Gospell bee the instrument to conuay it into our hearts Secondly againe there fall out times when as Gods Children though they lose not their adoption yet forget to demeane themselues as becomes the Children of such a Father in such case God himselfe ſ Iob 13.26 writes bitter things against them and Paul casts forth the Thunderbolt of t 1. Cor. 5.5 Excommunication against the incestuous Corinthian that his spirit by Repentance might bee saued in the Day of the Lord Iesus Vse It warrants vnto a Minister a like course in teaching against the sottish prescripts giuen by their people Some we haue of this minde they would haue all Ministers at all times to al men as is said of Barnabas u Act. 4.36 sons of consolation and with these it is crime enough to be charged on a Minister that hee doth at any time though with neuer so good caution proclaime the Lords terrours Others againe cry out wee are too prodigall of our comforts they like better in vs the spirit of Iames and IOHN x Marke 3.17 those sonnes of Thunder It may be such sometimes is our indiscretion wee forget our rules of prudence but shall I tell you what I haue obserued in these prescribers of both sorts Those that call for continuall comforts are of all others most vnfit to receiue them such as neuer yet saw the horrour of sinne the terrour of the Iudge nor felt in any degree the bitternesse of a wounded spirit Onely they would haue their hurt healed with sweet words and are loth to take notice of the misery they are in by reason of their sinne And for the other sort howsoeuer they seeme to like best reproofes and threatnings of the sharpest yet if the finger be but pointed at their owne sinnes none so sensible or tender as they saue that vsuall their skill is such to turne off all from themselues to others It would be considered that these things are to be ordered not so much by times as by the people and state of their persons looke what is their condition such must bee their portion of the obstinate terrour of Gods Children comfort And because such is the estate of all visible Congregations that they are mixt companies consisting of both sorts they walke with rightest foot to the Gospell that so intermeddle these in their teaching that neither want what belongs vnto them Gods people hence learne no small part of Wisedome in all their reading hearing meditating of the Word of God that part of it especially that is spent in threatning and terror Know thou for thy comfort that fearest God and eschewest
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
inuenit crimen etiam viri fortis accipit nomen tanto nequior quantò sub poculo inuictior So amongst vs he that drinkes most is counted the stoutest man Vomunt vt bibant bibunt vt vomant how great cause haue we to feare lest the Land for these and like abominations spue out her inhabitants What should I speake of what Habakuk in his time complained of f Hab 2.15 Forcing others to Drunkennesse Good God with what expence Many of the mind that to the Poore they spare not the least Mite yea thinke all lost that Wiues and Children partake and yet spare not to spend Pounds to make their Neighbours drunken Quid multa I know not any sinne but is rife amongst vs yet must I needs say none growne so rife or to such height as this of Drunkennesse And may I not say as Ieremie g Ier. 5.9 Should not the Lord be auenged on such a Nation as this What words may I vse to disswade it vnto men giuen to that sinne The Lord hath threatened vengeance of all sorts to deterre from it and we haue seene many exemplified on many First Beggerie saith Salomon is the hire of such as companie with Drunkards Secondly Famine God hath sent on whole Kingdomes to h Ioel 1.5 pluck the Cup from the Drunkards nose Thirdly By Hosea hee tells vs It takes away the heart Fourthly By Salomon the fearfull sinnes that accompanie it first Luxurie Veneri libero conuenit sayth Tertullian De Spectac these two Deuils of Drunkennesse and Lust are conspired and euen sworne together Nunquam ego ebrium castum putabo In Tit. Cap. 1. said Hierome secondly Stupiditie They haue smitten me shall he say i pro. 23.35 but I haue not felt it Fiftly In the bodie we see often loathsome ougly diseases monstrous mis-shapennesse till a man become a burthen to himselfe Hos homines an vtres vertiùs aestimauerim Amb. de Helia Ieiun cap. 17. said Ambrose in another sense Sixtly In the soule such insatiable appetite that wee may say of it as Tully once spake of Couetousnesse when other sinnes die with age Sola ebrietas iuuenescit Seuenthly And see if Drunkards be not reckoned amongst the damned Crue k 1. Cor. 6.10 that haue no portion or inheritance in the Kingdome of Christ and of God I might be infinite to set downe the bitter Inuectiues of Diuines and Heathen against it Ambrose said of them They bring on themselues the Curse of CAIN their motion is with trembling tanquam in paraly sin resoluti sayth Austin Pedibus ambulare non possunt Secondly They were wont to vse it pro equilleo saith Ambrose and it hath often fallen out in the euent what Torment could not wring out from men Drunkennesse hath Thirdly The Romanes held it good policie sayth the same Author to permit to the barbarous Nations of the Empire free vse of Wine vt ipsi soluantur in potus eneruati ebrietate vincantur It is much to be feared God in wrath hath giuen our people to this beastly sinne to vnsinew the people of the Kingdome and to expose them to easier victorie of the Aduersarie Thus much of this sinne to shew the odious nature of it too little I feare me to reforme the euill custome VERS 7.8 For they that sleepe sleepe in the Night and they that are drunken are drunken in the Night But let vs who are of the Day be sober putting on the Brest-plate of Faith and Loue and for an Helmet the hope of Saluation THe seuenth Verse containes Reason to presse the dueties of Watchfulnesse and Sobrietie in forme this They that sleepe and are drunken are so in the Night We are not of the Night but of the Day Ergo may not be drunken but sober The Allegorie for so I conceiue it vnfolded is this As those that giue themselues to sleepe and drunkennesse make choise of the Night to secret their sinnes from the notice of men and are few so impudent as to doe deeds of darknesse at Noone-day so seeing we liue in times of so cleare knowledge reuelation and are deliuered from the darknesse and Night of Ignorance it shall behooue vs to walke soberly and honestly vnlesse wee will be too too impudent in securitie and prophanenesse Obser The point we will here take notice of is the modestie of the times wherein the Apostle liued chusing darknesse and secrecie to couer their enormities The things they do are such as a Saint would l Eph. 5.12 blush to name themselues that do them are not so shamelesse but they chuse secrecie to commit them Euery one that euill doth m Ioh. 3.21 hates the light he meanes principally of Grace and Knowledge withall that of Sense which is the ground of the Metaphor Truth is God n Rom. 2.15 in Nature hath imprinted some principles of common honestie to restraine the headstrong inclination of corrupt nature vnto euill till they be vtterly extinct some remanents there are as of conscience so of modestie in doing euill Vse The more desperate is the state of our times and people and no doubt those modest miscreants amongst Gentiles shal rise in iudgement and condemne this shamelesse generation of enormious sinners amongst Christians that o Isai 3.9 declare their sinnes as Sodome and hide them not blush not to doe deeds of darknese in the sight of the Sunne Saith the Lord of Israel when he would expresse a hopelesse estate of that people Were they p Ier. 8.12 ashamed when they committed abomination They were not ashamed neither could they haue any shame therefore they shall fall among them that fall in the time of their visitation Thinke it spoken of these times The third dutie followes Arming our selues as for a Conflict Of Spirituall Warfare I meane not to treat at large who so would see the condition of it hath at hand the learned Labours of expert Captaines in the Lords Hoast The parts of the Armour here commended to vs M. Downham are Faith Hope and Loue the three Theologicall vertues set out by resemblance Faith and Loue in the similitude of a Brest-plate Hope of an Helmet The vnfolding of the Metaphor is thus As Souldiers are wont especially to fence their Brest for the Hearts sake the seat of life and the Head the fountaine and originall of the senses as vpon whose safetie depends the safetie of the whole Bodie principally so our care should be against the euill day to arme our selues with graces best seruing to safegard the soule amongst which eminent are Faith Hope and Loue Touching them two things shal be handled first their nature briefly secondly their vse in the spirituall combat For Faith thus in grosse conceiue the nature of it It is an assent to the truth of the Word of God for the Truths sake of him that spake and inspired it Some principall respect thinke it to haue to the Doctrine of
g 1. Cor. 12.25 mutuall care each for other so should it be in the Body of Christ Secondly Thou losest not by any good in this kind done to another The comfort and benefit of all these offices is reflected vpon thine owne soule Thirdly If none of these mooue let the example of wicked men sway with thee They compasse Sea and Land to make a Proselyte h Prou. 4.16 Their sleepe departs except they cause some to fall Quodammodo Naturale est vnumquemque velle siue in vitijs siue in virtutibus associare consortem Let not them bee more industrious to gaine to Hell then thou art to winne to Heauen Fourthly Let the excellencie of the worke mooue thee Thou shalt perhaps i Mat. 18.15 gaine a brother k Iam. 5.20 saue a soule for such Pearles who would not striue Fiftly Non est talis illa Paradisi haereditas vt possidentium numero minuatur Obser The next point obseruable is the necessitie of priuate admonitions exhortations c. collected from the particle of illation Necessitie is of two sorts First Praecepti Secondly Medij Necessarie in the first kinde wee call all things that lye on our Conscience by Cods Precept Necessary as meanes are whatsoeuer God hath ordayned as helpes and furtherance to obtayne the ends whereto they are ordayned This vnderstand here The necessitie our many infirmities and imperfections abundantly teach vs in experience First Our inconstancy especially in good courses if there bee not continuall meanes of confirmation There is nothing more variable then mans Nature from good to worse No maruell for goodnesse is all from without hath neyther roote nor nourishment from our Nature MOSES is but a while from the people they l Exod. 32.1 fall backe to Idolatrie PAVL no sooner gone from Galatia but they are turned to another Gospell m Gal. 1.6 I maruell saith hee it is so soone His maruell grew from this hee reputed them gracious relapsing otherwise is not strange in men that are Naturall Secondly A kind of remissenesse and torpor Ancients call it Acedia the best are oft ouer-taken withall except there be continuall excitements It is not a fault peculiar to the Angell of Ephesus to haue n Reuel 2.4 his feruour abated euery of vs admit such declinations a spirit of slumber wee are oft ouer-taken withall that makes vs dull in hearing praying practice all holy duties Wherefore suffer yee the word of exhortation and admonition each from other DAVID o Psal 141.5 prayes for a friendly Reproouer as for a great benefit and IOB despiseth not the aduice of his p Iob 31.13 seruant contending with him Our times are generally in a Lethargie of securitie no man is more troublesome then hee that would keepe vs waking though that saith Austine be the way to cure vs. We thinke our selues able to aduise and exhort our selues we loue not many Masters Are wee acquainted with our owne hearts when we thus speake Alas how cold and euen frozen are our affections often How dissolute our practice How dull our memory How drowzie our Conscience c. wherefore suffer the word of exhortation And to this end further cōsider that what we suffer not our Brethren to quicken in vs by admonition wee occasion the LORD to q Hos 5.15 reuiue by sharper corrections How many afflictions from Gods hand heauie and grieuous doe I perswade my selfe wee might preuent if wee were carefull to minister and admit wholsome admonitions each from other The LORD will not suffer Grace to rust in his Children If admonitions of Brethren be grieuous hee will eyther make thine owne r 2. Sam. 24.10 heart to smite thee and that stroke is grieuous or stirre vp some aduersary ſ 2. Sam. 16.7 8 to reproch and shame thee or else himselfe remember thee with some heauy visitation The mollification of the Precept remaines for that of the persons fals fitter into another Text. As yee doe He seemes to preuent the obiection they might in likelihood make as if this aduice were a kinde of reprochfull exprobration of their neglecting these duties Not so saith the Apostle that yee doe this it is my perswasion and acknowledgement Neuerthelesse let me aduise you to doe euen what yee doe Obser So then to duties most carefully performed there may bee exhortations neyther may wee thinke much to bee admonished to doe euen what wee doe Our Sauiour often cals for audience from his most attentiue Auditory while they are hearing he cryes out t Mat. 13.9 Heare Reasons First We hold it a rule current that howsoeuer gracious gifts cannot be vtterly lost yet gracious practice may bee interrupted euen when it is most necessary it should be continued Ye u Gal. 5.7 did run well saith Paul to the Galatians their course it should seeme was interrupted Secondly In best things nothing is comfortable without perseuerance x Gal. 3.4 Haue yee suffered so manie things in vaine and that is knowne of EZECHIEL If y Ezech. 3.20 a righteous man turne from his righteousnesse all is forgotten And howsoeuer it bee true perseuerance of Gods Children is certaine yet this is as true exhortations to perseuerance are meanes of perseuering Thirdly The Lord requires of his children continuall growth and encrease in holy practice Standing at a stay in good courses is as dangerous as declining yea a step to backe-sliding Therefore said the Apostle Though yee loue one another yet I beseech you z 1. Thess 4.9 that yee increase more and more Vse Let it not therefore seeme strange vnto vs that our Ministers sometimes insisting in the Apostles steps presse vpon vs the duties which by Gods Grace wee alreadie conscionably performe if no other benefit come thereby at least our Apostasie shall be preuented Through ignorance I know it is it comes to passe that our admonitions instructions exhortations are many times censured as accusations of our people and forsooth wee seeme to imply the duties are wholly neglected that wee presse with such instance And if they be points already knowne we thinke the insisting thereon insinuates our ignorance But specially if they bee sinnes we reprooue and they not apparant in the Congregation that is presently interpreted as a matter of slander and no lesse then defamation layd vpon the Parish Shew the danger of Drunkennesse Whoring c. He makes vs they say a companie of such Miscreants There are none such amongst vs. Now vtinam Would God wee might once see our Congregations so farre reformed that the publike practice of such sinnes might be blushed at But suppose it true wee are free from such sinnes In that case thinke not your persons but your Nature accused And that I am sure none can excuse from inclinations to foulest sinnes That speech of Hazael argued little acquaintance with the corruption of Nature a 2. King 8.13 Is thy seruant a Dogge that I should doe this thing Sure
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
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
that it is as possible for God to cease to be God as to alter his Decree of Election To which adde those other blessings appendent pardon of sinnes in iustification the continuall supply of his Spirit to sanctifie and renew vs. These and the like are blessings already exhibited affecting Paul with ioy no lesse then g Rom. 8.37 38 triumphant in the middest of tribulation Obser If any say The ioy we speake of ariseth from sense and assurance of our sharing in these blessings which sense may h Psal 51.12 be lost Answ If lost as I confesse it may be the fault is much what our owne Secondly where sense failes faith should make supply Beleeuing aboue yea against sense that i Psal 73.1 yet God is good to Israel to such as are of a cleane heart They are sound conclusions Whom the Lord once loues he euer loues and his k Rom. 11.29 gifts and calling are without repentance God sometimes withdrawes the sense of his fauour whether for chastisement or for triall or for preuention alwayes in loue to his children From Dauid for chastisement yet 〈◊〉 loue and fatherly care lest he should perish in his sinne through impenitencie from Iob for triall yet in loue of purpose to iustifie his sinceritie against the imputation of mercenarinesse charged on him by the Deuill From Paul for preuention that he should not be l 2. Cor. 12.7 puffed vp through abundance of Heauenly Reuelations But if in things exhibited perhaps our ioy may faile vs yet in things promised wee haue constant cause of reioycing The blessings promised not yet reached vnto vs Hope especially hath eye vnto and that fils the heart with ioy vnspeakeable and glorious amids neuer so seeming causes of sorrow Be it that the Lord hath with-drawne the sense of his fauour yet hope there is such as makes not ashamed that he will yet lift vp the Light of his countenance vpon vs. Be it that he permits vs in some particulars to fall yet hope there is that m Psal 37.24 he will put vnder his hand Suppose wee feele a rebellious nature resisting against the power of Gods Grace Hope we haue built on Gods promise that a day shall come when the whole body of sinne shall bee destroyed and in the interim that n Rom. 8.35 nothing shall separate In a word against all euils that may assaile vs three things there are that we may with ioy behold in the promise First protection Secondly restitution Thirdly deliuerance In defects of good things and the small measures thereof First preseruation Secondly growth Thirdly perfection of Grace and Glory Doth the Lord permit vs to temptation His o 2. Cor. 12.9 grace is sufficient to support vs. Doth he suffer vs to bee ouercome in temptation Yet promiseth he restitution by a new act of grace raysing vs And at length to set vs out of the reach of all temptations Enioy we any good grace of God though in neuer so weake measure First hee assures vs that little is p 2. Cor. 1.22 a pledge of more Secondly euen that little he will enable q Reue. 3.8 to get finall victory Thirdly and to perfect it to the day of the Lord Iesus and after this life to make vs pure as he is pure perfect as our heauenly Father is perfect So many causes of constant ioy are there to all Gods children Where are they then that charge on Gods Spirit such a depth of sorrow and sadnesse-working in the hearts of his children and for this draw backe from entring Religious courses because their ioy which as Epicures they make their Idoll they thinke all lost applying that prouerbiall scomme taken vp I thinke amongst the cups of Germanie to Gods Spirit Spiritus Caluinianus est spiritus melancholicus What doe they lesse then blaspheme while they thus speake What when Gods Spirit promiseth r 1. Pet. 1.8 ioy vnspeakeable and glorious when Christ tels vs of ſ Ioh. 16.22 ioy that shall neuer be taken away PAVL that as well ioy as holinesse is the t Gal. 5.22 fruit of the Spirit shall wee dare thus to speake And is it no ioy that Gods children feele in pardon of sinnes peace of Conscience hope of glory See them u Rom. 5.3 ioying in afflictions triumphing in death professing more x Psal 4.7 sweetnesse in experience of Gods fauour then Epicures find in all pleasures the world can afford them This I adde more A profane Epicures heart is neuer free from sorrow either in sense or expectation or in the cause Salomon said not for nothing y Prou. 14.13 In the middest of laughter the heart is heauie Suddenly they are surprised with the z Dan. 5.6 terrours of death and iudgement or if they feele not yet they feare or if any haue so put from him all sense and feare of euill so much the more cause of sorrow and lamentation hath he because God hath hardened his heart that he may destroy him I say as DAVID a Psal 34.8 Oh taste and see how gracious the Lord is make experiment but a while in holy Religious courses I am deceiued if thou change not thy mind and say as SALOMON Of all other laughter and ioy b Eccl 2.2 it is madnesse Sure it is the ioy of Gods Spirit is not knowne but by experience which made Paul say c Phil. 4.7 It passeth all vnderstanding none but he that feeles it knowes the comfort of it Something wicked men imagine thereof partly by that they see in Gods children partly by sense of the contrary in themselues which made BALAAM d Num. 23.10 wish to die the death of the Righteous But the thorow vnderstanding of it is not gotten but by experience I beseech you seriously thinke of it and let not Satan by this idle suggestion depriue you of saluation It is a true saying of that Ancient Religio is lata though not dissoluta And as true that by changing our courses we lose not our ioyes but exchange them Transitory fading earthly ioyes for e 1. Pet. 1.8 ioy vnspeakeable glorious and that fadeth not away Or if this mooue not thinke of him that said A time will come when they must f Luk. 6.25 waile and weepe that feared not before the Lord and what Iob hath The g Iob 20.5 reioycing of the Hypocrite is but short they spend their dayes in wealth and iollitie and h Iob 21.13 in a moment goe downe to Hell What weeping and wailing shall there be amongst Epicures at the last day when they shall see ABRAHAM ISAAC IACOB and all the Prophets and righteous men i Luk. 13.28 admitted into Gods Kingdome and themselues shut out of doores Secondly As it serues to animate Gods children to continue their holy courses attended with ineffable ioy so withall to checke their needlesse framing of griefe and perplexitie to themselues after a
of these Ordinances and teacheth men so he shall bee called least in the Kingdome of Heauen The persons to whom by reading it must bee imparted are all the Brethren that whole Church of God The inference mee thinkes is current That to knowledge of Laickes God wil haue Scriptures communicated First So for the Law is the charge to reade and o Deut. 6.6 7 8.9 rehearse the words thereof in the audience of Iewish children To p Deut. 17.18 19. the King must bee transcribed a Copie of the Law that by daily reading and meditation therein hee may learne to feare the Lord. Secondly To Saints of the New Testament commendation is in that behalfe giuen Peter to them that attended to Propheticall Scriptures q 2. Pet. 1.19 Yee doe well PAVL records two Timothies prayse That of r 2. Tim. 3.15 a childe little he had knowne the Scriptures CHRYSOSTOME ad Colos 3.16 Audite Seculares Comparate vobis Biblia Animae Pharmaca Augustine to Volusian vrgeth studie of Scriptures vpon learned and vnlearned assuring them that therein the Lord speakes Ad cor indoctorum pariter ac doctorum Sparing infinite testimonies consider Reasons First Duties required of the people such as without Scripture-knowledge they cannot performe First ſ 1. Iohn 4.1 Tryall of Spirits Secondly t 1. Pet. 3.15 Making Apologie for the Faith Thirdly u Rom. 12.2 Proouing in all things what that good and acceptable will of the Lord is Secondly Ends of writing belong to the people such are First x Rom. 15.4 Instruction Secondly Consolation Thirdly Necessity of their knowledge cōcernes them First They are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that Couenant which God made with man Secondly People also are called to the y Eph. 6.13 17 spirituall warfare and haue need of this Armour The more accursed is that practice of Rome seizing Scriptures to the Clergie as their priuiledge and prerogatiue interdicting the people acquaintance with them The questions betweene vs are two First Whether Scriptures must bee permitted to Laickes in a knowne Tongue Secondly Whether their publike reading must be in a Language vnderstood of the people To the first they answere Their Prohibition is not absolute to all Laickes To men that can soberly vse them faculty being obtayned of the Ordinarie Scriptures are permitted in a knowne Tongue Whether they should promiscuously lye open to all the Laity is the question But at no hand may they be publikely read in a vulgar Tongue Contra. First Mee thinkes the state of the Church Christian should not seeme any whit inferiour to that of Iewes if to Iewes their reading was promiscuously not permitted only but inioyned why not rather to people Christian Secondly To people is that Iniunction vniuersall That the z Col. 3.16 17. Word of God dwell in them plenteously Will they say perhaps in a strange Tongue What meanes the Precept subioyned of teaching and admonishing one another Thirdly What else was Gods ayme in that gift of Tongues what time he meant to set open to Gentiles the doore of Faith but that a Act. 2.8 11. euery one might heare in that Tongue wherein he was borne the wonderfull workes of God Fourthly And to what purpose was that paines of Ancients translating Scriptures into vulgar Languages as Hieromes into the Dalmatian Chrysostome into the Armenian Tongue Vulphilas into the Language of Gothes In Bedes time were extant Translations into sixe seuerall Languages for the vse of the people of this Iland Vainly except to people also their vse was freely intended And that especially their publike reading in the Assemblies should bee in a Language vnderstood of the people euinceth First the charge giuen for reading this Epistle in the Tongue wherein it was written the Natiue Language of Thessalonians Secondly The custome of the Iewish Church Thirdly The ground of the Apostle That all be done b 1. Cor. 14.26 to edifying Fourthly The end of reading that the people may learne to feare the Lord. Fifthly Practice of ancient Church Christian recorded by their owne Lyra and Caietane Let all Gods people be exhorted sith God hath pleased so euery way graciously to tender vs the knowledge of himselfe to make vse of his bountie Count we it our shame to be strangers in the Doctrines and Language of the Scripture Reasons perswading their daily studie First Here onely is reuealed the sauing knowledge of God in Iesus Christ there is no other Learning that c 2. Tim. 3.15 can make vs wise to saluation God hath indeed by the Creatures made knowne himselfe to the World so that whoso runnes may reade in them the Maiestie Power Wisedome Goodnesse of the Creatour Howbeit by all d 1. Cor. 1.21 the Wisedome that shines in the Creatures the wisest Heathens could not know God aright but perished euerlastingly in ignorance of the Mediatour All they could thence learne was but what might e Rom. 1.20 make them inexcusable But here haue wee reuealed and made knowne vnto vs the way to life f Rom. 1.17 The righteousnesse of God from Faith to Faith Secondly No other knowledge was euer able First to conuert the Soule or Secondly comfort the Conscience distressed LACTANTIVS comparing the Word of God with Philosophie and the best Morall Precepts tending to reforme the life shewes excellently by confessions of the chiefe Masters of manners amongst the Heathen how vnable their Morall Wisedome was to kill and subdue corruption insomuch that after all their strictest Discipline and hardest labour they are forced to confesse plus valere Naturam And that after strength wasted in studie of Philosophie neyther themselues nor others are made better if Naturall Propensions oppose their Precepts All their wisedome where it most preuayles Non exscindit vitia sed abscondit But the few Precepts of the Word of God so alter and change the whole man and that in a moment that wee can scarce know him to be the same Da mihi virum qui sit iracundus maledicus effraenatus c. paucissimis Dei verbis tam placidum quà m ouem reddam c. So still is it the priuiledge of the Word of God g Psal 19.7 to conuert the Soule Secondly To settle the Minde and Conscience in a state of tranquillity and peace the trauell of wisest Heathen was great yet all in vaine whiles they were ignorant of him whom Scripture alone reueales to * 1. Tim. 2.5 bee the Mediatour betwixt God and man the man Christ Iesus the h Isai 9.6 Prince of our pease Author of reconciling sinners to the Maiestie of God To draw towards conclusion marueilous hath beene Gods mercy to vs in this behalfe aboue that he vouchsafed to former ages Amongst Iewes vnder Antiochus it was made Capitall to haue the Booke of the Law No lesse dangerous to our forefathers in dayes of Poperie to be familiar with the Scripture more mercifully hath the Lord dealt with vs graunting meanes of