errour who yeelding the decree vnchangeable make the matter variable The number of the predestinate is certaine formaliter not materialiter how many shall be saued is determined more or fewer shall not be saued but of the persons who shall be saued nothing certaine is resolued First How then is it said Their l Phil. 4.3 names are written in the Booke of life The Lord I thinke would teach by that Metaphor the very persons to bee resolued of as well as the number Secondly m Rom. 8.30 Those whom he predestinated those and no other he called c. he saith not As many but limits out the persons Obiect They make the ordinance all out as vncertaine that hang the execution on the variable will of man Thus is the opinion God hath generally and at large onely determined to saue all beleeuers to damne all vnbeleeuers but hath determined nothing certaine of bringing any particular to faith or setting him in possession of saluation saue onely vnder the generall notion of faith and vpon the vncertaine Hypothesis of his faith Answ Belike then God hath left vs all in the hands of our owne counsell made vs framers of our owne fortune Iudge of the likely-hood by these reasons first Sorts it with the wisedome of the Creator to make man and to determine nothing certaine of his finall estate Mans wisedome deales on better certeinties first determining of the end of his worke and accordingly disposing of his workemanship Secondly Suites it in any sort with his loue to his Sonne to resolue from euerlasting to send his Sonne into the world to subiect him to the curse of the Law and to determine nothing certaine of the issues and fruit of his humiliation Thirdly how are wee not by this supposition more beholding to our selues then to Gods Grace for our saluation Sith he prouided meanes onely to be saued inclines not our hearts to make vse of them to our comfort That I may be saued I must thanke God that I am saued I may thanke my selfe that by good vse of my free-will made that possibility beneficiall to my selfe The summe is this That ordinance is certaine vnchangeable peremptory particular or if there be any other terme to expresse the vnchangeablenesse and infallible certainty of this Counsell of God thinke it fitting this purpose Quest May the Decree be furthered by our prayers and other holy endeuours Answ The vsuall answere is this wee are to consider two things first the decree it selfe secondly the execution and effect of the decree for the decree it selfe no man by any meanes can procure his enrolement in the number of the predestinate If wee speake of the execution it is not to be doubted but this as other parts of prouidence takes effect by meanes Gods prouidence so disposeth all his purposes that second causes haue their place ordinarily in their accomplishment Quest Puts this decree any thing in the persons of the predestinate Thus vnderstand it Flowes any thing from this decree of God touching saluation to qualifie the persons of the predestinate to saluation Answ No question yes Hence flowes n Rom. 8.30 Vocation Iustification Adoption all spirituall blessings that concerne life and godlines o Ephe. 1.3 4. He hath blessed vs in spirituall things according as he hath chosen vs in Christ p 2. Tim. 1.9 He hath saued and called vs according to his purpose grace giuen vs before all worlds The decree is the rule and measure of all Gods donations We now returne the conclusion The saluation of Gods children is not foreknowne onely but vnchangeably ordained and determined Vse 1 Fond therefore is that opinion falsly assigned by some to Damascene That there is no act of God more then that of prescience touching any thing that is or shall be no not touching the saluation of man The Lord foresaw that there were some that should be saued ordained nothing certaine of any mans saluation First the Scriptures plainly place both in God as well fore-ordinance as fore-knowledge Whom he foresaw hee q Rom. 8.29 predestinated to be like to the Image of his Sonne r 1. Pet. 1.2 Elect according to the foreknowledge of God Secondly Gods will is the first cause of all things neither could any thing be fore-seene in this kind especially but that God willed not onely to be but himselfe to worke Thirdly the saluation of man and all things that way tending are the workes of God Whatsoeuer God workes He ſ Eph. 1.11 workes according to the counsell of his will a strange and harsh conceit it is that the Lord should worke more then he purposed to worke Leaue them and Consider the plentifull consolation flowing from this Meditation to all Gods children Is our saluation built vpon this foundation the will and peremptory Decree of God What should Gods people now feare to depriue them of it Afflictions t Luk. 12.32 Feare not little fl cke it is your Fathers pleasure to giue you the Kingdome Heresies and seducement u 2. Tim. 2.19 The foundation of the Lord stands sure the Lord knoweth who are his Satans assaults God the Ordainer x Ioh. 10.29 is stronger then all y 1. Ioh. 4.4 Greater is he that is in vs then he that is in the world Obiect None of these say some out of Bernard can separate but a man may depriue himselfe see how many things the Apostle hath reckoned that cannot separate but amongst these many our selues are not Soli id deserere possumus propriâ voluntate Answ I loue Bernard well but the Prouerbe is Non vidit omnia Belike then mans will may frustrate Gods appointments Where then is that of Salomon z Pro. 21.1 The hearts of all men are in Gods hand to turne whithersoeuer he will Where is the Promise of a Ezech. 36.27 causing vs to walke in his Statutes So to put his b Ier. 32.40 feare in our hearts that we shall neuer depart from him Secondly yea see if the Apostles purpose be not to comfort vs as well against our owne infirmities as against outward assaults c Rom. 8.1 There is no condemnation to them in Christ walking after the Spirit sayth Paul preoccupating the discomfort might arise from our common frailty Thirdly Saint Iohn takes it for graunted that the desire and striuing for saluation in the elect is so certaine that except some outward aduersary none can depriue vs. Hee that is begotten of God d 1. Ioh. 5.18 keepeth himselfe and that euill one toucheth him not Fourthly The will of Gods chosen is so confirmed by grace that they cannot wilfully forsake their owne mercy This blessing we haue by the second more then wee had in the first Adam establishment in that gracious estate whereinto Regeneration brings vs. This promise wee haue in the new more then in the old Couenant To bee e 1. Cor. 11.8 confirmed blamelesse vnto the Day of Christ Wherefore
Grace here vnderstand Gods fauour peace happinesse and prosperitie distinguished by S. Iohn into prosperitie of the outward estate and prosperitie of the soule p 3. Ioh. 2. as thy soule prospereth The Apostle prayes not the first donation but the first continuance Secondly q 1. Pet. 1.2 multiplication Thirdly fuller manifestation of Gods fauour to this people Obser By degrees God manifests his fauour to his children and by drops as it were instills the feeling of his loue Let not Christians wonder at it when as of Christ it is said hee grew as in stature and wisedome so in r Luk. 2. â—â— fauour with God Shall we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only and ostensiué in stature wee are sure really why not also in wisedome and fauour with God as * Ambros de incarnat Dom. Sacrament c. 7. Fulgent ad Thres lib. 1. S. Ambrose Fulgentius and other Auncients long agoe interpreted limiting themselues to his humanitie and that state of humiliation and poenalitie which for our sakes he vnderwent Neither see I how it should seeme strange being vnderstood of the manifestation of Gods fauour seeing we reade him complayning that hee was Å¿ Matt. 27.46 forsaken of God speaking ad sensum according to that no feeling of Gods fauour in the agonie of his Passion in the Saints of God it can by no meanes seeme a Paradoxe if that be true that our assurance of Gods loue is experimentall onely and their euidence none other then what ariseth from sanctification so much as thou art sanctified so much experience and sense hast thou of Gods fauour and if that be not perfited but by degrees as Ezechiels t Ezech. 47.3 4 Allegorie seemes to import by degrees is the fauour of God made manifest vnto vs. Vse 1 The more I wonder at their arrogancie that being Nouices only in Christianity dare prattle of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of assurance of Gods fauour to them in Christ that which others of longer standing and farre greater progresse in sanctitie dare not assume these yesterdayes men proclayme to haue obtayned To whom may I not say as ISAAC u Gen. 27.10 How haue yee found so soone my sonnes Gods loue is not presently x Rom. 5.5 powred into the heart but after many conflicts with doubtings combats with corruption experiences of Gods mercy gather we firmenesse rather then fulnesse of assurance Vse 2 No lesse maruell I at their peremptorinesse that allow to no man share in Gods fauour in whom are at any time doubtings of their adoption and truth of sanctification They erre not knowing the Scriptures nor state of their owne hearts Was euer any mans faith so firme but was sometimes encountred and after a sort mastered with distrust The Saints whose faith is most renowned in Scripture are found at times bewraying vnbeliefe That famous Moses of whom it is said y Heb. 11.27 He indured as if hee had seene him that is inuisible is found at length questioning the z Num. 11.22 power of God which hee had seene in all their passage by so many experiments proued Resolutely said IOB a Job 13.15 Though hee kill me yet will I trust in him yet reade we him wauering and distrustfully fearing lest by continued afflictions he should b Iob 6.10 11. deny the words of the Holy oâ—â— The summe is this It is our dutie c 2. Pet. 1.10 to endeuour assurance our miserie and sinne also to doubt of Gods loue yet our state generall in this life to be incumbred with distrustfull doubtings of Gods fauour to vs in Christ And of the Inscription thus farre VERS 2.3 We giue thanks to God alwayes for you all making mention of you in our prayers Remembring without ceasing your worke of faith and labour of loue and patience of hope in our Lord Iesus Christ in the sight of God euen our Father THe matter of the Epistle now followes It is spent partly in commendation of this people chiefly in exhortation first to perseuerance in the faith and grace receyued Secondly to progresse and going forward to perfection The three first Chapters perswade continuance the two latter progresse in Grace some other particulars are incidentally touched but these are the chiefe bent of the Apostle The mayne incentiue to perseuerance insinuated in this Chapter is the consideration of the rich Grace of God bestowed on them by the Apostles ministerie and the generall fame thereof in the Churches of God from both which forcibly is inferred the necessitie of their care to maintayne their station sith they could not be ignorant how much more desperate the case is d 2 Pet. 2.21 to reuolt from Grace then neuer to receyue it And out of Naturall principles accorded by Scripture know the price of a e Eccl. 7.1 good Name how much it exceeds the most precious oyntment And how much more inglorious and shamefull it is to cease to be then neuer to haue beene religious To this Argument the Apostle prefaceth with thanksgiuing to God the sole Authour of all Graces that they had receyued professing also his instance in prayer for their establishment and profection in grace to this end that they might neither be puffed vp with selfe-conceit by his ample commendation nor forget that their confirmation perfiting in grace was to be expected from that f 1. Pet. 5.10 God of all grace g Phil. 1.6 who had begunne the good worke in them In the words we haue two things first Pauls offices and acts of loue performed on their behalfe thanksgiuing and prayer to God Secondly his motiue or incitement thereto Remembrance of the graces of God bestowed on them three whereof are mentioned Vers 3. the three Theologicall vertues each of them amplified by their effects all by their soundnesse and truth in the sight of God c. Obser From Pauls act in giuing thanks to God for graces bestowed on this people is obserued how not for our owne gracious estate only but for others blessings in spirituall things we ought to be affected vnto thankefulnesse First Practice of h Luk. 15.10 Angels and i Gal. 1.24 holy Men. Secondly coÌ„munion of Saints Thirdly glorie thence accrewing to our God and Sauiour Fourthly our owne benefit arising from vse thereof in their communication by exhortation k Rom. 1.12 comfort example perswade it Larger handling and application of this point see in Annotations ad Rom. cap. 1. whither I remit the Reader The graces for which he giues thanks are Faith Hope and Loue Their nature may on some fitter occasion be hereafter handled their Description by effects here only take notice of their Faith working their Loue laborious their Hope attended with patience The worke of Faith there be that interpret all good offices and fruits growing from this radicall vertue of Faith towards God our Neighbour our selues some that worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perseuerance what if we take
easie then that of Atheists Thou that abhorrest Idols l Rom. 2.22 committest thou sacrilege Thou that scoffest at Poperie fallest thou into Atheisme To say in a word In turning from Idols two extremities are obserued First flying Idols and falling to superstition that furious Iehu destroyes Baals Altar and Priests yet m 2. King 10.28 29. departs not from the cleanlier Idolatrie of IEROBOAM Our people haue left Image-worship yet retayne their fathers Traditions The second is turning from Idolatrie but degenerating to meere Atheisme if not in opinion yet sure in practice How many know we scoffers at Poperie as great deriders of pure Religion laughing at Traditions yet ignorant of Gods rule of worship My Brethren what auayles it to leaue Idols if you cleaue not to the true God to abhorre strange gods and to worship none to detest superstition and to practise profanenesse I dare say there is more hope of saluation for the grossest Idolater then for the Atheist though such but in life the one hath some conscience to be wrought vpon some sense of a Deitie to affright the other is without God in this world therefore without hope of a better state in the life to come Obser The end and issue of their conuersion To serue the liuing and true God Be like then God cannot be serued till Idols be forsaken n Matt. 6.24 Yee cannot serue God and Mammon When the people professed to Ioshuah their purpose to serue God IOSHVAH replyes o Ios 24.16 19 They could not serue him What is his meaning Augustin quâ suprâ saith Augustine not with that perfection that beseemed Gods Maiestie or secondly not without Gods grace assisting and enabling them as if his purpose were to checke their presumption Better thus as later Interpreters expound supposing they retayned their Idols they could not acceptably serue God therefore presently subioynes IOSHVAH If yee will indeed serue the Lord p Ios 24.23 put away the strange gods that are among you and incline your hearts to the Lord God of Israel To like purpose said the Apostle q 1. Cor. 10.21 Yee cannot drinke the cup of the Lord and the cup of Deuils nor be partakers of the Table of the Lord and of the table of Deuils Intimating as great Antithesis betwixt God and an Idoll as betwixt God and the Deuill betwixt honouring of an Idoll and of God as betwixt worshipping God and worshipping the Deuill Vse Two sorts of people are here reproued First they whose hearts are diuided betwixt God and Idols as Israelites vnder ELIAS r 1. King 18.21 betwixt God and Baal as the Samaritan Colonies who would ſ 2. King 17.33 feare the Lord and withall serue their owne gods as Iewes in Zephanies time were wont to sweare by Iehouah t Zeph. 1.5 and by Melcom as they amongst vs that sowre our pure Religion with the Leauen of Popish superstition The second are they that halfe share themselues betwixt God and Idols their Conscience they reserue to God their knee they bend to Baal an u 1. Cor. 8.4 Idol they know is nothing yet to this nothing they prostrate their bodies Gracing idolatrous Masses with their presence and holding all semblances of outward reuerence with the most deuout Masse-mongers As our curious or couetous Trauellers Let them reade Pauls censure of such practice 1. Cor. 10.20 and tremble to continue it There remaynes in this clause the description of that God who alone is to be serued in opposition to Idols The Antithesis is remarkable shewing the wide differences betwixt our God and Idols Obser First Idols are liuelesse x Psal 115.5 6 7. they haue eyes and see not eares and heare not feet and walke not hands and handle not as Ioash scoffes at Baal to calme the tumult and turbulencie of his zealous worshippers If he be a god y Iudg. 6.31 let him plead for himselfe they are not able to auenge their contempt vpon those that wrong them As for our z Psal 33.13 God he is in heauen his eyes see his eye-lids trie the children of men he hath life in himselfe giues life to the creatures auengeth himselfe on them that prouoke him saues such as trust in him Secondly hee is the true God Truth vnderstand not that he shewes in his Assertions or Promises but truth of his Nature hee is very God that hath in him truth and substance of Deitie Whereas Idols are a 1. Cor. 8.4 nothing in the world nothing of that Idolaters conceit they are hauing nothing of the diuine Nature which their worshippers ascribe vnto them see 2. Reg. 19.18 Me thinks then wee should not choose but ioyne with Ioshuah in his choice betwixt God and Idols If others will needs serue wood and stone the worke of mens hands yet b Iosh 24.15 we and our houses will serue the Lord the liuing and true God that is c Iam 4.12 able to saue and to destroy The second fruit and euidence of their faith followes It is their patient wayting for the comming of Christ VERS 10. And to wait for his Sonne from heauen THat act of theirs let vs first take notice of and then see the description of the matter of it First by his Relation secondly Adiunct thirdly Effect The word in Pauls sense as I conceiue it implyes three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery of them a strong euidence of faith in this people First hopefull expectation and as Peter cals it looking d 2. Pet. 3.12 for the blessed appearing of Christ to Iudgement Secondly Contentment with the delay in Dauids phrase e Psal 37.7 tarrying the Lords leisure Thirdly patient continuance in the seruice of God and enduring all afflictions wayting thereon notwithstanding the reward be long delayed How forcibly from euery of these is inferred the presence of Faith of the first hopefull expectation of Christs comming to iudgement Can it be where is not perswasion of reconciliation with God who is there but as Foelix f Act. 24.25 trembles at the very mention of Iudgement to come so long as he hath conscience of sinnes and wants assurance of the pardon of them O Death O Iudgement how bitter is the remembrance of thee to a man liuing in his sinnes how desires hee to haue all mention and thought of it buryed how is hee astonished in the serious apprehension of it what maruell while he apprehends Christ only as a seuere Iudge g 2. Thes 1.8 comming to render vengeance to them that know not God and disobey the Gospell I neuer wonder at our faithlesse people distasting in our Ministerie nothing so much as the doctrine and terrour of the last Iudgement poore faithlesse impenitents they know not their peace with God nor while they practise can they beleeue pardon of sinne That once obtayned how welcome should not the mention only but the day be the h Luk. 21.28 day of Redemption
and full deliuerance from sinne and miserie Well therefore may wee make this hopefull expectation of Christs comming to Iudgement a worke and fruit of Faith See we the second branch wayting the Lords leysure and that with heartie contentment This is apparently a fruit of Faith whether we consider First the generall description of it as it is in practice of Saints Secondly or the great opposites of contentment which onely Faith masters He that beleeues i Isai 28.16 makes not haste that is is contented to wait the Lords leysure for deliuerance proportionally for all blessings that he hath promised but weigh especially the many impediments of contentment wee shall confesse it is a worke of extraordinarie faith comparing the miseries Gods children here feele with the freedome Christs comming brings with it First what a vexation is it to Gods children to dwell in the world as k 2. Pet. 2.8 LOT in Sodome where what they see and heare is welnigh nothing but vanitie and vexation of Spirit l Psal 120.5 6. Wo is me said DAVID that I am constrayned to dwell with MESHECH and my Soule hath too long dwelt with him that hateth peace When withall a man considers what accompanies Christs second comming separation m Mat. 25.32 of Goates from the Sheepe gathering all that n Matt. 13.41 offends out of his Kingdome must it not be acknowledged great faith that works contentment Secondly adde vnto this consideration of other afflictions the portion of Gods children in this life though when we compare them with the glorie that shall be reuealed we cannot but say with AVGVSTINE Hic vre hic seca vt in aeternum parcas yet when we meditate the promise of o Apoc. 14.13 resting from our labours and p 21.4 hauing all teares wiped from our eyes doe we not sometime wish in our weaknesse that Will of GOD for protracting our troubles altered and what but Faith can calme our discontentment Thirdly but that miserie of miseries the remaynes of sinne the rebellion of nature against grace whom doth it not in a holy manner discontent who blames Paul if hee q Rom. 7.24 crie out for deliuerance or any for hastening of our full deliuerance who had not rather if the Will of GOD were so presently exchange necessitie of sinning for necessitie of obeying infirmitie for power imperfection for perfection of righteousnesse yet Faith teacheth to rest contented with this Will of God and what but Faith can doe it and this perswasion that euen this delay workes some way to our good Thirdly the last thing in this wayting is Continuance in Gods seruice notwithstanding afflictions be our portion and the promised recompence so long delayed I should haue faynted in my affliction but that r Psal 27.13 I verily beleeued to see the goodnesse of the Lord in the Land of the liuing And looke to the present condition of GODS Saints it shall be found oft such that they must beleeue one contrarie in another that there is a reward for the righteous when they feele nought else but miserie that God forsakes not when hee forsakes What can make vs in that state hold out our holy courses but Faith and perswasion of GODS Truth and loue and power to doe exceeding abundantly aboue all that wee can aske or thinke yea contrarie to all that wee can see or feele And this made Paul say Wee Å¿ 2. Cor. 5.7 walke by faith not by sight Vse Let vs by this as by former euidence examine truth of our faith It is a precious vertue where it is in soundnesse but in opinion of it how many are deceiued In the last particular let vs lay our search Let mee say to you as Paul to AGRIPPA King AGRIPPA beleeuest thou the Prophets Beloued Christians beleeue you in the Lord Iesus I would I could answere my selfe for you as Paul doth for Agrippa I know you beleeue But this once I know as SALOMON Euery man will boast of his owne righteousnesse of his faith t Prou. 20.6 but where may wee find a faithfull man a true Beleeuer I will tell you how you shall know them Seest thou a man holding his course steddy in Christian practice though hee meet with afflictions neuer so many for the hope sake layd vp for vs in Heauen say of him in thy Charitie That man hath faith feelest thou in thy selfe that stedfast and vowed resolution though the Lord should prolong thy life to the Comming of his Sonne to Iudgement and in all that time presse thee with afflictions yet for that hope sake so farre from enioying thou resoluest to cleaue to thy God blesse God for the gift of faith to thee I dare say it is u Philip. 1. vlt. giuen to beleeue in the Lord Iesus Search euery man his heart how in this particular it is affected Infirmities in practice wee shall find many resolution in the mayne if wee finde Lord what comfort haue wee I leaue it to euery mans serious examination wishing to you all this peoples measure of Faith in hopefull expectation patient wayting for Christs Comming firmest resolution to breake thorow the temptation of long delay notwithstanding afflictions that accompanie Gods seruice Obser The place is whence Christ expected to come where he yet resides is next intimated from Heauen Obser Belike then this Iesus is now resident in Heauen and so shall be in respect of his humanitie till x Act 3.21 the time of consummation The Heauens must contayne him till the time that all things bee restored y Col. 3.1 Aboue Christ now sits at the right hand of his Father from z Phil. 3.20 Heauen wee looke for the Sauiour And is it not strange men in so many things orthodoxe should dreame of Christs bodily presence perpetuall vpon Earth And that his humane Nature as his Deitie fils Heauen and Earth what then is become of that himselfe spake in the dayes of his flesh The poore yee shall haue alwayes with you a Mat. 26.11 Me not alwayes And It is expedient for you that I b Iohn 16.7 goe away How is it that the Scriptures send vs to seeke him in Heauen and thence to expect him Forsooth visibly hee is in Heauen inuisibly euery where Belike then his Ascension into Heauen is nothing but his vanishing out of our sight hee neuer left the Earth but only vanished like some Phantasme out of his Disciples sight Let vs bee content with the simplicitie of Scriptures and seeing they teach vs to looke for him from Heauen thence let vs exact him His description followes First by his adioyned raysing from the dead inserted as an establishment of that hope notwithstanding his death Secondly but specially by his effect as comfortable as any is or can be to vs naturally the Children of wrath Wherein consider wee First his action deliuerance or rescue Secondly the propertie he hath in it Iesus who deliuereth Thirdly the persons
adde cursed Swearers yea lesse then these c Reuel 22.15 Lyers What thinke you then of lying Swearers theirs sure is the blacknesse of Darknesse the deepest Dungeon in the lowest Hell The Persecutor and Troubler of the Saints of whom said our Sauiour Serpents generation of Vipers d Matt. 23.33 how can they escape the damnation of Hell These with many other their consorts haue their part in the Lake that burnes with fire and brimstone which is the second death which is the wrath to come Secondly Gods children haue herein matter enough to comfort them in all afflictions of this life which they are called to suffer If they haue receiued to beleeue in the Sonne of God and haue hearts to obey him GOD may visit thee with sicknesse in thy body losse in thy goods blemish in thy name crosses in thy children horror in thy conscience all these to humble thee But yet thou art deliuered from the wrath to come yea these very crosses tend to this end e Iob 33.16 18. to deliuer thy soule from the Pit we are chastened of the Lord f 1. Cor. 11.32 that we may not be damned with the world Thirdly the dueties it instructs vs vnto are many the mayne is thankefulnesse to the Authour of this deliuerance No great recompence for such a deliuerance yet all the Lord requires all that we are able to render him yet a duetie of that nature that if wee can heartily performe it wee need no better euidence that we are sharers in it That our dull hearts may the better be excited hereto reuiew the Arguments the Text affoords Where consider the greatnesse of the miserie from which we are freed the wrath to come the damnation of Hell torments easelesse endlesse and remedilesse the name of hell we iustly tremble at what thinke we should we doe in the sense of the torments The Lord the better to shew vs his rich Mercie in our deliuerance is pleased sometimes to cast a flash of this fire into our conscience the Worme wee sometimes feele gnawing and griping there that little flea-biting that short payne how intolerable is it O thinke then how rich the mercy of thy sweet Sauiour was in freeing thee from the extremitie and eternitie of that torment Is one houres griping of this Worme so intolerable what is a thousand yeeres what is eternitie from this eternall wrath Iesus hath deliuered thee and canst thou not affoord him thankes for so great a blessing Let the next consideration be of the persons Vs this terme is doubly considered First Absolutely Secondly respectiuely to others Vs that were by g Ephes 2.3 nature children of wrath that walked after the fashion of the world doing the will of the flesh Vs that by our sinnes crucified the Lord of Life Vs hath this Iesus deliuered Compare our selues with others How many millions of men and women hath the Lord Christ suffered to perish in the state of nature how many for birth more noble for policie more wise for riches excelling more In behauiour before calling perhaps more tolerable yet vs the least of all Saints the chiefe of all sinners hath the Lord deliuered mooues not this to thankfulnesse See then the meanes of thy deliuerance himselfe was made a curse for vs subiected to the wrath of God to the paynes of Hell all this to worke our deliuerance me thinks wee should now euery one say to our soules as DAVID h Psal 103.1 My soule prayse thou the Lord and all that is within me blesse his holy Name borne I was a child of wrath liued as a vessell of wrath being abominable disobedient to euery good worke as reprobate yet in the fulnesse of time came this Sonne of God to be borne vnder the Law to beare the curse of the Law to deliuer my soule from the wrath to come my soule from hell when he suffered thousands of others to perish euerlastingly vnder guilt of their sinnes Secondly it teacheth vs saith ZACHARIE to dedicate our selues i Luk. 1.74 75 to serue this Iesus cheerefully in holinesse and righteousnesse all the dayes of our life Monstrous is the abuse of this mercy of our Sauiour strange the turning this Grace of our God into wantonnesse what Argument so strong to perswade to liue to his glorie as this that when k 2. Cor. 5.14 15. we were all dead he dyed for vs what one thing more frequent occasion of profanenesse and dishonouring the Name of our God Tush what talke you precisely of holinesse Christ dyed for vs to saue vs from hell therefore belike they resolue to crucifie him afresh To whom I say as Moses to Israel l Deut. 32.6 Doe yee thus requite the Lord oh foolish people and vnwise oh hellish people and profane What because the Lord in riches of his mercie dyed for thy sinnes and freed thee from the wrath to come wilt thou therefore dishonour him in thy life and cause his Name to be blasphemed as Peter to Simon Magus I say also to thee Thou hast neither part nor fellowship in this blessed and comfortable deliuerance The end of the first Chapter THE SECOND CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1. For your selues Brethren know our entrance in vnto you that it was not vaine THis Chapter propounds new Arguments of perseuerance in number two First from the graciousnesse of the instrument by which they were brought to the Faith ad Vers 13. Secondly from the experience themselues had had of the power and efficacie of the Doctrine of Faith inde ad finem The Context stands thus he had said Chap. 1.9 that the Churches of God euerywhere tooke notice of and declared the issue and fruit of Pauls first Ministerie amongst this people q. d. and not without cause for you know that our entrance to you was not vaine The chiefe Conclusion is PAVLS entrance was not vaine And it is amplified by certayne helping causes auayling to make his Ministerie effectuall First in Paul first his boldnesse Secondly his sinceritie Thirdly his meeknesse and amiable demeanour towards them Secondly in the People their reuerent and respectfull behauiour in hearing Vers 13. Sense our entrance that is first Preaching was not vaine say some in the matter not vaine but substantiall and sound Rather in the fruit not vaine GOD so blessing his paynes that thereby they were conuerted and brought to the Faith Chap. 19. Obser And what Paul speaks of himselfe is generally true of all others dealing sincerely in the worke of the Ministerie Their preaching seldome or neuer wants fruit seldome this fruit conuersion of Gods people a Ioh. 15.16 I haue sent you and ordayned you that you should goe and bring forth fruit b Ier. 23.22 If they had stood in my counsell they should haue turned the people from their euill way Though Esay his Ministerie wrought nothing in the multitude but blindnesse and obstinacie c Isai 6.13 yet was
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
the same shall he receiue of the Lord. Thirdly We call God Father and so he is and cannot but acknowledge his Fatherly loue to vs in Christ How should we not be perswaded that what he sees b Mat. 7.11 best for vs that he will giue vs If Peace were better for thee then Trouble Riches then Want Honor then Infamie makest thou question but the Lord would giue it thee Thou knowest not then the bowels of his Fatherly loue to thee in Christ farre exceeding the loue of the tenderest father towards the sonne of his loines Lastly let that now propounded neuer be forgotten an Argument me thinkes forcible to curbe in all men carnall emulation In those things wherein wee seeme to be disaduantaged in respect of our brethren wee are sure to haue in one kind or another our prerogatiue and priuiledge to counteruaile it VERS 16. For the Lord himselfe shall descend from Heauen with a shout with the voice of the Archangell and with the Trumpe of God and the dead in Christ shall rise first THe Explication followes first by causes principall and subseruient secondly the order of proceeding then holden Vers 16.17 In the words are three things considerable first that Christ shall come secondly the manner of his comming thirdly the effects and consequents thereof That there shall be such a glorious comming of Christ to Iudgement Scriptures plentifully proue c Act. 1.11 This same IESVS shall so come as you haue seene him goe into Heauen d Mat. 24.30 They shall see the Sonne of man comming in the Clouds with Power and great Glory e Iude 14. ENOCH the seuenth from ADAM prophecied hereof Behold the Lord commeth with ten thousands of his Saints The Lord was pleased to grant some intimation hereof to the very Heathen by their Sybillae Augustine and Eusebius record the Verses of Sybilla Erythraea to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence they had it whether by extraordinarie reuelation or by some notice from Scriptures of old Testament it is not materiall to enquire The Lord it seemes would haue extant amongst the Heathen some Predictions thereof as also of other things the better to make way for entertainment of the Gospell amongst Gentiles in the fulnesse of time when they should see the Principles thereof haue consent from their owne Writers whose Authoritie was sacred amongst them Reasons of it are many amongst many take these few first to declare the iustice and equitie of Gods secret iudgement for which cause it s called f Rom. 2.5 the day of declaring the iust iudgement of God There is at euery mans death a iudgement of absolution or condemnation passed vpon their soules according to their faith or infidelitie repentance or impenitencie but to vs as yet secret The Lord therefore hath appointed a day of generall Assise wherein euery mans works shall come to examination and publique view and all the world be forced to acknowledge the equitie of the Lords secret proceedings To this tend other actions of the Lord euidencing the same truth as g Iude 15. conuiction of all the vngodly of their vnlawfull deeds which they haue vngodlily committed Though I doubt not but its true of most men they liue and dye as those heretiques Paul speakes of h Tit. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their cōscience being witnesse iudge against them yet hath it pleased the Lord so to appoint that there shal be a farther and more publique conuiction of them that if any hypocrite shall be so impudent as to obtrude vnto the Lord the formall seruice he hath done his mouth may be stopped and his face couered with confusion when his owne heart shall tell him men and Angels witnessing he hath bin a Formallist onely in Christianitie A second reason is the execution of full vengeance vpon the bodies and soules of them that haue either ignorantly or maliciously i 2. Thes 1.8 disobeyed the Gospel And this reason is furthered by two others First though they now in their soules suffer what their sinnes haue deserued yet by their bodies the instrumēts of their soules in sinning in the same state of sencelesnesse with the bodies of Gods Saints It s meet therefore that there should be such a comming of Christ that as bodies and soules haue been fellowes in euill doing so they may both partake in the punishmēt of their abominations Secōdly moreouer it s to be considered that howsoeuer the personall acts of sinne in the vngodly are as they are acts transient and seene to die with the committers yet haue many of them a propagation along euen to a thousand generations It is said of Ieroboam He made Israel to sinne It is true not onely of the time wherein he liued but the infection of that policie and example reached to many succeeding ages The same is true of other sins and sinners the poyson and stench of their abominations continue long after the death of their first Authors Saint Iude tells vs of some in his time that walked in the way of CAIN and BALAAM Themselues were long since dead but the poyson of their example remained euen to Iudes time and will doe to the end of the world And it is not to be doubted but that all the sinnes of other men occasioned by their example shal be punished in thē as well as those that in their owne persons they committed To the end therefore that they may haue a full measure of wrath according to the full measure of their sins there must be a second comming of Christ to the vniuersall Iudgement and these are some ends in respect of the wicked I might be infinite in setting down other ends that respect Gods children As first the clearing of their innocencie to the faces of them that haue loaden them with vniust slanders and accusations Secondly the recompensing of their labours that haue not receiued in this life any visible reward And what should I tell you of the vses it hath in respect of God himselfe and his Christ How often quarrell we at the dispensations of his prouidence that hee casts prosperitie vpon the wicked and exerciseth his children with continuall afflictions There must a day come when men shall k Mal. 3.18 discerne betwixt him that serues God him that serues him not and the equity of Gods present disposition shal appeare to all men when the wicked shal be forced to confesse they found the Lord liberall to them in the things of this earth and Gods children haue all their afflictions rewarded with a full measure of glory Let vs now come to the manner of his comming and then we subioyne the vses The manner is described to be with great terror Maiestie and glory With the voyce of the Archangel and with the Trumpe of God My purpose is not vpon this occasion to enter the controuersie about the orders and degrees of dignity amongst Angels That there
Peter or as Amos speakes Put farre from vs the Day of the Lord and say as those in EZECHIEL The Iudgement is for a long time hereafter and with the euill seruant thinke our Master will deferre his comming There is no so great cause of securitie as this whereas alas wee know not whether hee will come euen this houre if not to the generall yet to our particular iudgement There is nothing more certaine then that the Lord will come nothing more vncertaine then when hee will come that the certaintie of his comming and the vncertainty of the time might alwayes keepe vs in expectation A second duty that concerne vs in this respect whereto this expectation is subordinate is preparation and furnishing our selues with those things that may with comfort present vs to the face of the Iudge They are three especially First Faith g Luk. 12.35 40 to receiue and make ours the righteousnesse of CHRIST Secondly h Phil. 3.9 Repentance from dead workes Thirdly i Acts 3.19 Diligence in our generall and particular callings Blessed is the Seruant whom the Lord when he commeth shall find so doing VERS 3. For when they shall say Peace and safety then sudden destruction commeth vpon them as trauell vpon a woman with child and they shall not escape THe Apostle in this verse continues the explication of his former conclusion withall describing first the state of the times Secondly the effect of that second comming of Christ toward the wicked the state of those times is this they shall be full of securitie Thirdly the effect that Day brings to the vngodly is destruction amplified by three circumstances It is first sudden secondly painefull thirdly ineuitable For the first the note is this Wicked men are neuer more secure then when their destruction is neerest neuer neerer destruction then when they are most secure Thus was it with k Luk. 17.27 28. the old world thus with Sodome and Gomorrhe Saith Agag when he is going to execution l 1. Sam. 15.32 The bitternesse of death is ouer See m Dan. 5.4 30 BELSHAZZAR inter pocula surprised by the Persians Generally saith Iob of Epicures They spend their dayes in wealth and n Iob. 21.13 in a moment goe downe to Hell No maruell first height of security growes from height of infidelitie and contempt of Gods threatnings Faith breeds feare the more we beleeue the more we trēble at Gods Iudgements o 2. King 22.20 as IOSIAH All security comes from infidelity height of security from height of infidelity No maruell if the Lord now hasten his wrath to iustifie his truth and to teach them by sense what they would not learne by his Word Secondly besides there is a consequent of extreme securitie mentioned by Moses vpon which followes destruction immediatly h Deut. 29.18 It is p adding drunkennesse to thirst Whē they once begin to blesse thēselues in their iniquitie to say they shall haue peace though they walke on in the stubburnnesse of their hearts then they grow insatiable in their sinnes Whiles any faith or feare of God is left in the heart there may perhaps be a thirsting after the pleasures of sinne but no satiating of the inordinate desire of euill That feare remooued a man becomes as vile in action as in affection glutting himselfe in the sinnes that before he longed after but for some kind of feare durst not commit It argues therefore a ripenesse of sinne and q Gen. 15.18 filling vp the measure of iniquitie high time now for the Lord to proceede to vengeance Vse Wherein as in a glasse wee may see the dangerous estate of this Kingdome and State wherein wee liue As there are many things that may occasion vs to expect Gods heauy indignation r Gen. 15.13 as first ripenesse of iniquity in all degrees of men Secondly the little or ſ Amos. 4.11 12. no profit we haue made by former Iudgements Thirdly the taking away of so many of Gods seruants no doubt t Isai 57.1.12 from the euill to come so nothing more then the generall security we liue in I cannot thinke the great Day of the Lords comming is so nigh as to fall within the age of a man because I yet see not the u Rom. 11.15 26. Iewes calling accomplished But sure I am perswaded there is some heauy wrath of God approching vs. So generall is the securitie wee are most ouertaken withall Let a man in his mind walke thorow the earth as the Angell he shall find as hee x Zech. 1.11 the whole earth sitting still and being at rest Nothing almost now heard of but the peace God hath pleased to settle in our borders and the concord wee haue with all Nations round about which makes vs as it is said of the inhabitants of Lachish dwell securely It shall behooue Gods children to take notice of it And let the security of others worke our feare and trembling and humiliation before the Lord that if it be possible we may finde a y hiding place in the day of the Lords anger z Zeph. 2.3 Secondly This also may teach vs as Dauid least to feare men when they least feare before God their very securitie is a token their destruction is not farre off z Psal 49.16 Be not afraid when such men are made rich and when the glory of their house is increased God sets them aloft a Psal 73.18 in slippery places that he may cast them downe into desolation Thirdly Flie security he is blessed saith SALOMON that feares alwayes if any thing set thee safe from the sense of euill it is the feare of euill The effect that Day brings to the wicked is destruction Touching the Nature of it may be some question some desiring to be Atheists to rid their conscience of all feare of wrath that they may sin securely so conceiue it as if it were an vtter abolishing of their being making in that respect the state of man all one with the condition of beasts See we what Religion and reason teach touching death and destruction of men That neither death nor Iudgement brings with it destruction of Nature and abolition of being Scriptures and Reason teach abundantly First If Gods children had hope in this life onely they were b 1. Cor. 15.19 of all men most miserable as hauing least taste of the comforts of this life And if there be not a vengeance laid vp in store for the vngodly after this life they were of all men the most happie that here liue in iollity come in no misfortune as other men and at death cease to bee and so to bee miserable Now farre be it saith ABRAHAM that c Gen. 18.25 the Iudge of all the world should not do right so order the state of things that neither here nor hereafter should bee reward for the righteous nor vengeance for sinners Secondly No other in likelihood is the destruction
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
the very iawes of the Deuill neuer yet had grace to bethinke themselues of the future state of their soules what is heard from men of better inclinations but peace and safety God hath giuen vs peace round about and linked vs in amity with most neighbour Nations The Gospel they say wee haue by Gods mercy preached plentifully amongst vs. These are I confesse great blessings of God But brethren where are all this while the fruits of the Gospel except the cursed fruits of disobedience may be imputed to the Gospel It is a remarkeable speech in Ieremie to the Iewes boasting of like priuiledge u Iere. 7.4 12. The Temple of the Lord the Temple of the Lord is amongst vs. But goe to Shilo saith the Lord where once I set my Name See what I haue done to it Hee would teach vs that his Grace is not tied to any particular place or people so but for their disobedience he may and will remooue it Where is Ierusalem the Citie of the great King of which the Lord said more then euer he said of any place x Psal 132.14 This is my rest here will I dwell for euer What is become of those Churches of Asia famous in their times and renowned through the whole world Where is Galatia Corinth Thessalonica and the rest all of them become either ruinous heapes or dwellings for cursed Mahumetans And as Paul speakes Let not vs be y Rom. 11.20 high-minded but feare For infidelitie and impenitency they were broken off By faith if there bee any we haue our standing But if for impenitency he spared not them let vs take heed left he also spare not vs. The Lord giue vs all grace ouer whom his Name is called seriously to thinke of these things and lay them to heart And to Gods children let this bee argument sufficient of watchfulnesse The generall securitie of the multitude that are amongst vs. As do others Whether this be added as a reason to disswade securitie or as a preuention to cut off what some might obiect I will not ouer-busily inquire It may be he conceiues some such obiection What meanes this taske of vigilancie so streightly laid vpon vs more then others Why may not we as others sleepe securely The Apostle implies answere Your state is other then that of others Therefore so must be your behauiour Yee are children of Light so are not others your behauiour should bee as discrepant as is your state from theirs Obser The difference of our state from others in spirituall things should draw with it a difference of behauiour z Ephe. 4.17 Walke not henceforth as other Gentiles walke your state is now different a Ephe. 5.8 Though ye were Darkenesse yet now are yee Light in the Lord. Walke therefore as children of Light The Scripture is plentifull this way calling still for our separation from the wicked not so much in our persons as in our behauiour How often beats the Lord vpon it to his people That sith hee had chosen them to bee his peculiar people they should flie from the profane customes and conuersation of the Heathen See Deut. 12. Iere. 17. and that of the Apostle b Rom. 12.2 Fashion not your selues to the world Vse It affoords vs answere to those foolish Arguments and pleaes for profanenesse rise amongst our people with whom the Argument goes for currant Thus doe others in other places profaning the Lords Sabbath c. Why not we I wonder they reason not for Idolatry Swearing Whoring c. For these things also doe many others Mee thinkes the answere is ready Our state is different God hath of his mercy c 1. Pet. 2.9 called vs out of Darkenesse into his marueilous Light that we should shew foorth the vertues of him that hath called vs not liue in the vices of the world out of which we are called And will we indeede be like to people profane and disobedient First saith the Apostle We d Ephe. 4.20 haue not so learned Christ if we haue beene taught as the trueth is in Iesus Secondly It is iust with God to make them e Reuel 18.4 fellowes in punishment that will needes be fellowes in disobedience Secondly There is another sort and they are much amongst men Mungrill Christians as I may terme them as it is said of Samaritanes They feared God g 2. Kin. 17.33 and serued their Idols and as of Israel They sware by the Lord h Zeph. 1.5 and by Melcom So these make a mixture in their Iudgement and practice of profanenesse and pietie of Christian Religion and Antichristian superstition heare as Protestants beleeue as Papists professe as Christians liue as Heathen talke as Saints doe as Deuils so abominable disobedient and to euery good worke so reprobate are they The Lord to Israel permitted no medleyes A garment of Linsey-woolsey his people might not weare nor sow their field with Miscellane to teach say most Interpreters how farre his people should bee from such medleyes in Religion And though I say not it is a perfect rule to trie truth of Religion and Grace by farthest distance from Heathens practice for I know there are some principles of i Rom. 2.14 the Law written in their hearts yet this I am sure of euill things should bee so much more detestable vnto vs because euill men practise them and for things good in their matter Gods children should adde another forme and manner of performance that they may be acceptable vnto God Shall I neede to adde other reasons Consider this First If we be Gods There is another k 1. Joh. 4.4 spirit in vs then in the world as different in his operations as exceeding in power We haue Paul telling vs That l Rom. 8.14 as many as are the sonnes of God are led by his Spirit and they are none of his in whom that spirit workes m Ephe. 2.2 that rules in the children of disobedience Secondly We should consider what Peter hath Christ hath ransomed and redeemed vs not onely from the guilt and punishment of our sinnes but from our n 1. Pet. 1.18 va ne conuersation taught by traditions of our Fathers They talke idly that boast of Christ their Redeemer from Hell whom hee hath not freed from the power of darkenesse Thirdly That of the same Apostle may not be forgottē o 1. Pet. 4.3 It is enough if any thing be enough that we haue spent our former times in doing the will of the Gentiles The little that remaines of life how little it is we know not wee should me thinkes willingly consecrate to the seruice of him that hath bought vs with a price The second duty concerning vs in respect of our gracious estate is Sobrietie strictly taken Hieron in Ezec. cap. 44. Ebrietas non solum in potione vini sed in omnibus rebus oslenditur quibus incontractibus in ne gotijs saeculi damnis
the Gospel It is of two sorts first generall whereby we beleeue the Doctrine of the Gospel in generall secondly particular whereby we beleeue it as true to vs. Of the first sort yee may conceiue the faith of the Eunuch being yet a Nouice q Act 8.37 I beleeue that Iesus Christ is the Sonne of God Of the second that of Paul Christ loued r Gal. 2.20 me and gaue himselfe for me Both these haue their vse in Christian Warfare one laying the ground of Comfort the other applying it to our selues Temptations yee shall see assaulting in both kinds the Deuill labouring to make vs Infidels in the generall that he may make vs incredulous in the particular Example In Cyprians dayes he stirred vp Nouatus to broach this Heresie That pardon of sinnes purchased by Christ belonged not to any denying Christ through feare of persecution though afterwards repenting a dangerous and discomfortable Ground the Mind giuing credence to that error and persisting therein the Conscience guiltie of that sinne apprehends nothing but horror and astonishment Not much vnlike are those we haue experience of at this day Thoughts of Atheisme and Blasphemie cannot stand with grace no not though abhorred mourned for striuen against A false conclusion giue way in that generall all comfort in thy particular failes thee Al. Omissions of knowne duties cannot stand with sanctification A false conclusion except it be mollified Of Asa it is said He remoued not the high places f 2. Chron. 15.7 yet was his heart vpright with the Lord all his dayes There be other infirmities besides that of ignorance out of which such omissions may proceed Thus in the generalitie wee see how Faith is oppugned withall how necessarie Faith and the right information thereof in the generall is for comfort Like thinke we of the particular for let generall grounds be neuer so firmely beleeued except with like firmenesse Faith can assume the Conscience is all-out as comfortlesse Euery temptation suppose to bee a secret Syllogisme Wherein sometimes we haue the Proposition corrupted after the Assumption assaulted that the Conclusion follow not to the comfort of Conscience In the question of Adoption Example whether we bee the sons of God thus reasons the mind for comfort of Conscience Whosoeuer are t Rom. 8.14 led by the Spirit of God are the Sons of God I am led by the Spirit of God Ergo I am the child of God Sometimes the Proposition is assaulted by Satan it must thus be vnderstood whosoeuer in euery particular action is led by the Spirit of God he onely is the child of God yeeld him but this to corrupt the principle thy conscience must assume the negatiue Sith u Iames 3.2 in many things wee sinne all and inferre the conclusion discomfortably Or suppose thou haue wisedome to vphold the Proposition as Paul hath directed that it is meant of those that in x Rom. 8.1 course of their life follow the Spirits guidance though in particulars the flesh preuaile then assaults he thee in the Assumption permits by no meanes to bee assured of our guidance by the Spirit of God So that we see how necessary against the euill Day it is to fortifie our selues with faith generall and particular By the way obserue how professedly the Church of Rome sets her selfe to hinder all solid comfort of the soule in temptation First Allowing vs no sound ground for generall saith the mâ—â—ters whereof wee must take on trust from them without daring to y Act. 17.11 search the Scriptures whether the thing be so out of which what faith can arise more then meerely humane Secondly accusing yea accursing the very endeuour of speciall faith as presumptuous allowing vs onely a coniecturall opinion and probable hope that it may be we are such and so qualified as they that shall bee heires of saluation What a paper brest-plate frame they vs of such faith to keepe out z Ephe. 6.16 the fierie Dartes of the Deuill Leaue them The second part of the Brest-plate is Loue of God and of our Neighbour The nature of this gracious affection is best knowne by sense Thus yet conceiue a description of it by effects first wel-wishing secondly adhering thirdly desire of vnion with the person loued The kinds of it they make two first Concupiscentiae whose maine scope in louing is the good of the louer secondly Amicitiae when wee loue whom wee loue for his owne sake without respect to our owne priuate Of this sort is that we owe to God and men It steads vs in the Spirituall Conflict first as an Euidence secondly by its Operation As an Euidence the very presence of it is a marke of our adoption and a 1. Ioh. 3.14 translation from death to life so that if euer the Conscience be fifted about the maine whether wee be in state of grace or not this gracious affection presents it selfe to the eye of Conscience to stay it from doubting Secondly by the Operation which ye may thus conceiue it causeth vs to cleaue close to what we loue and sets such a price thereon b Cant. 8.7 that nothing will cause vs to part with it Suppose the temptation be to forsake the Truth of Religion perhaps vpon such allurements as Domas was misse-led withall thus Loue teacheth to reason The truth of Gods Word I haue found to be Gods c Amos 1.16 power to my conuersion the same hath been d Psal 119.50 my comfort in trouble sweetnesse I haue found in it such as the Honey-combe cannot afford How shall I forsake this Truth c. The Helmet is Hope that is the firme expectation of the good things God hath promised and not yet exhibited the maine whereof is the end of our Faith the saluation of our Soules It is of two sorts first the hope of the Hypocrite which is as Iob sayth as the Spiders web with euery blast of temptation beaten downe inasmuch as it hath no sure foundation nor euidence to rest on secondly the hope of the Righteous that e Rom. 5.5 neuer makes ashamed The stead it doth vs in temptation is such that Paul calls it the f Heb. 6.19 Anchor of the Soulo Thus conceiue how There are certaine blessings which God hath promised Christ purchased yet we possesse not saue onely in title g Phil. 1.6 as To perfect the good worke begun to the Day of the Lord Iesus h 1. Cor. 1.8 To confirme vs blamelesse to the end To i Rom. 16.20 tread downe Satan vnder our feet c. The cases oft fall out that we feele nothing lesse then what is promised perhaps declining in stead of growing in grace weakening rather then establishing of faith c. the cunning Deuill working vpon aduantage of our sense labours thereby to ouerthrow our faith Here now is the vse of Hope expecting aboue reason and sense the blessings promised considering the faithfulnesse and power of the
it is there is no sinne nor degree of sinne but the seedes thereof remaine in our Nature Secondly Sometimes they are as IONATHANS Arrowes to giue warning and preuent the sinnes in after-practice As the Lord sometimes visits his Children with afflictions not so much to punish sinnes past b 2. Cor. 12 7. as to preuent sinnes to come so doe his Ministers sometimes reprooue and threatten sinnes not so much to correct as to preuent them and make vs cautionate and watchfull against them Like thinke when thou hearest thy selfe admonished to doe what thou doest say as thou mayst say Sure it is but need A dull and drowzie Nature I carry about mee soone wearie of wel-doing or it may bee the Lord seeth me likely to faint and therefore directs the Minister to bee my Remembrancer to preuent my declinings at least say My pace is too slow the Lord vseth these c Eccles 12.11 as goades to pricke me forward to perfection VERS 12 13. And we beseech you Brethren to know them which labour among you and are ouer you in the Lord and admonish you And to esteeme them very highly in loue for their workes sake and bee at peace among your selues COnnexion The Apostle had giuen aduice to exhort and edifie one another lest any should inferre These duties being mutually performed in priuate there will bee no great vse of the Ministerie sayth the Apostle Mistake not though the duties bee enioyned you for priuate exercise yet must the publike Ministery haue its due honour and respect Know them c. Obser Priuate Christian duties of exhortation admonition c. must bee performed that in no case the publike Ministerie be neglected d Heb. 10.24 25 Prouoke one another to loue and good workes yet forsake not the gatherings together of the Saints It is their fault sayth the Apostle that are growne in that kind dissolute To the Hebrewes Paul had written a large Epistle full of heauenly Doctrines and Admonitions by reading whereof they might attaine a comfortable measure of knowledge and other grace yet I beseech you sayth he e Heb. 13.22 suffer the words of Exhortation he meanes from their Pastors ordinarie whom God had set ouer them Need I adde Reasons First I say as Iames Hee that said Admonish exhort c. in priuate said also f 1. Thess 5.20 Despise not Prophecie If then thou attend to Admonitions priuate and neglectest the publique Ministerie art thou not a Transgressour of the Law Christian dueties are all subordinate They fight not neyther may wee thinke the performance of one dispenseth for neglect of another Secondly Though no doubt a gracious blessing may be expected by priuate Admonitions c. yet a greater wee haue cause to hope for by the publique Ministerie wherewith God hath promised in a speciall manner g Mark 16.16 to be present Thirdly The Lord hath appointed the Ministerie publique to be a generall guide and direction for performance of all priuate duties and of purpose leaues the people of greatest gifts doubtfull and vncertaine in many things that there may be continuall vse of the publique Ministerie h Mal. 2.7 The people must seeke the Law at the mouth of the Priest And who of the people must not say as the Eunuch in sundrie points of knowledge vpon like question propounded Vnderstandest thou c. i Act. 8.30 31. How can I without a Guide Besides in euery dutie there is as well a Modus as the Action circumstances many to be obserued in exhorting admonishing c. euerie dutie It sufficeth not to say as the custome is they know as well as Preachers can tell them what they must doe the manner of doing must be withall attended Vse It iustly reprooues that vsuall dis-ioyning of these two in practice which God in his Prescript hath coupled together Some yee may obserue thus minded It sufficeth they say to heare in the Congregation God hath giuen Ministers to teach vs what need wee be so carefull of Conference Admonition c By this meanes we shall haue as many Teachers as men Nay euen for necessarie duties in the Familie that goes for a currant excuse They bring their people to the Congregation to heare I would that were as conscionably performed as is pretended vsually it is true of most their seruants are their owne men on the Lords day But wee must remember that God requires it as a dutie in all that he k Gen. 18.19 commends in ABRAHAM And if Paul so great an Apostle thought he might be l Rom. 1.12 comforted by the peoples Faith who are wee to disdaine the helpe of priuate men Another sort there are so highly conceited of the sufficiencie of priuate studie meditation c. that they thinke the publique Ministerie all-out as needlesse and they forsooth chuse to serue God at home But thinke you the Lord hath said in vaine Despise not Prophecie m Heb. 10.25 Forsake not the Assemblies Are thy gifts greater then were they of Primitiue Christians that continued n Act. 2.42 daily in the Apostles Doctrine Surely though I know it is true priuate helpes seasonably vsed are accompanied with a gracious blessing from God yet this I may boldly say with SALOMON Neglect of the Publique brings a Curse vpon the Priuate o Pro. 28.9 He that turnes his eare from hearing the Law his very prayer shall be abominable In the words are prescribed duties concerning them towards Ministers The particulars are first the description of the Obiect of these Duties They are first such as labour that is their Worke secondly such as are ouer vs that is their Dignitie thirdly that admonish that is a specialtie of their Office Secondly the duties the people owe to such are first Reuerence know them secondly Loue whose first measure and secondly ground is propounded It must be singular loue and that for their Workes sake To know signifies not a simple notice or knowledge of our persons but a knowledge ioyned with reuerence and high esteeme I will not p Psal 101.4 know a wicked person that is such shall be extremely contemptible in his eyes Not to know in this sence is to contemne To know is to reuerence and haue in honour Obser The first Dutie pointed at due from people to their Ministers is Reuerence and high esteeme in respect of their Calling and the Worke thereof This is that as some thinke that Paul meanes by q 1. Tim. 5.17 double honour A single reuerence and respect is not sufficient euery good office must be doubled to them The Lord hath euerie way endeuoured to make them reuerend First Giuing them Titles of highest respect r Mal. 2.7 Messengers they are called of the Lord of Hostes Å¿ 2. Cor. 5.20 Embassadours of Christ Angels of the Churches Fathers of their People Secondly Their Authoritie wonderfull To them are giuen t Mat. 16.19 the Keyes of the Kingdome of Heauen to open
sicut non est pax impijs sic nec gaudere impijs Non sic impij non sic Prius est iustitiam facere inquirere pacem prosequi eam sic demum apprehendere gaudium imò à gaudio comprehendi VERS 17. Pray continually THis Precept and those that follow are subordinate to the former tending to procure and preserue that spirituall ioy and reioycing in the Lord whereof before In it are considerable First the duetie Pray Secondly the continuance of the duetie indefinenter Let vs inquire the sense There were about the dayes of Constantine a kind of Heretikes called Euchitae they had their name of praying as you would say The praying Heretikes Their Heresie was this Augustin ad Quodvult Haer. 57. as appeares in Augustine Epiphanius Theodoret and others All other exercises of Religion and imployments in callings ordinarie they held vaine and friuolous the whole of Man they conceited to stand in Prayer and therefore what time they could spare from sleepe they spent in Prayer vilifying Sacraments Preaching euery thing vpon this ground saith Augustine because our Sauiour said d Luk. 18.1 Pray alwayes and the Apostle here Pray without ceasing Length of confutation were ill bestowed on an opinion so phantasticall This once wee know Gods Precepts fight not but are subordinate and may yea must be so sorted to their seasons that none may exclude another He that said Pray continually said also c 2. Tim. 4.2 Be instant in Preaching frequent in Meditation and to the people Despise not prophecyings f Ephes 4.28 Labour with your hands the thing that is good hee that walks otherwise g 2. Thes 3.11 walks inordinately violates that wholesome and holy Order God hath stablished in his Church Yea see how as other things so these also of Religion the Lord hath sorted to their seasons insomuch that he blames the people h Nehem. 8.9 for mourning in a time when he called them to reioycing And that place in Salomon is knowne Hee i Pro. 28.9 that turneth his eare from hearing the Law what euer his pretenses are for other deuotions his very prayer shall be abominable The Expositions here are various First Prayer some made of three sorts one Mentall only standing in eleuation of the thoughts and desires vnto God A second Vocall when by words wee expresse the desires of our hearts A third as they called it Vitalis thus it is explaned A continued good life is a continued prayer Semper orat qui semper bona facit saith the ordinarie Glosse Good works are prayers vertually because as prayers so these are meanes to procure Gods blessings And as some sinnes are said to crie as that vox sanguinis Sodomorum so good works of Gods Children haue their voice and importunate crie in the eares of the Lord but the Apostle would apparantly be vnderstood of prayers properly so called Secondly The desire hath with God the esteeme of a Prayer and if the desire be continuall the Prayer is continuall saith Augustine the same Augustine in his Epistle to Proba August in Psal 37. Pray continually that is at all times in all actions let thy desires continually ioyne thy mind with GOD. Thirdly Pray continually that is omit none of the set times and seasons of prayer whether publique or priuate August Haeres 57. It is the soundest exposition in Austins iudgement Vt nullo die intermittantur certa tempora orandi Fourthly Continually that is say some frequently so often as either occasions require or other necessarie imployments permit yea redeeme some time from other imployments to be spent in this high part of deuotion Fiftly Without ceasing that is k Luk. 18.1 without fainting that though the Lord be not presently intreated yet may wee not so giue ouer our suite but labour to ouercome him with importunitie Sixtly Besides solemne and set prayers first there are they say certayne ejaculations as it were sudden darting out of our desires vnto God As Austin reports the custome of the Egyptian Churches Crebras quidem habere Orationes sed eas tamen breuissimas raptim quodammodo iaculatas In which kind whose prayers may not be continuall in Labour Hearing vse of Sacraments without any interruption of our intentions otherwise In all this diuersitie of Expositions there is no contrarietie Two of the latter I choose to insist on that our prayers should be First frequent and Secondly without fainting Touching frequencie The practice of Saints commended to our imitation is knowne DANIEL l Dan. 6.10 thrice a day DAVID seuen times a day of Anna it is said Shee serued the Lord with fastings m Luk. 2.37 and prayers night and day Our Sauiour often with-drew himselfe into the Mount spending whole nights in prayer beside his ordinarie euery dayes-deuotion Reasons how plentifull doth our owne estate considered with the Ordinance of God affoord vs Our wants are continuall as well in spirituall as in temporall things And Gods Ordinance wee know to haue tyed the graunt of all blessings as they are blessings to the condition n Matth. 7.7 of prayer Take view of some few particulars for instance Be our strength of bodie neuer so great for labour how soone can the Lord turne it into weaknesse see o 1. King 13.4 Ieroboam Our wit and wisedome able to manage Kingdomes how can the Lord in a moment turne it into brutish madnesse and folly see p Dan. 4.33 Nabucadnezzar Our wealth neuer so abundant if the Lord but blow vpon it how soone is it consumed briefly in greatest abundance of secular or naturall blessings how many causes haue wee of continuall prayer First the vertue and power of all things depends on Gods blessing there is q Ezech. 4.16 a staffe of bread which the Prophet speakes of a nourishing vertue which the Lord must giue to make it comfortable A man may eate and r Hos 4.10 not feele satietie or if satietie yet not strength Secondly plentie of all good blessings easily vanisheth into abuse and becomes fuell for corruption to feede vpon except the Lord be pleased to sanctifie them vnto vs Wit Learning Strength Riches or if there be any other good thing of Nature Art or Fortune as they are termed what doe they but make vs fitter instruments of the Deuill except the Giuer be pleased to giue with the blessings holy hearts to vse them For spirituall blessings though what wee enioy bee somewhat yet first How great are our wants Secondly the vse of Graces receiued may be interrupted Thirdly growth is required to perfection Fourthly Perseuerance though certayne in Gods promise yet must be furthered by prayer And if wee consider other meanes that God hath sanctified Hearing Studie Sacraments c. all haue their vertue and life as it were from prayer PAVL plants APOLLO waters the ſ 1. Cor. 3.6 increase is of GOD there were many Auditors with Lydia we reade of no
whose sole worke it is What is Paul what Apollos what the best gifted Minister but k 1. Cor. 3.5 A Minister by whom we haue beleeued and that as the Lord gaue to euery man The fault of Corinthians is noted in this kinde neglecting prayse of the Grace of God they fell to admire the gifts of their Teachers I would it were theirs onely and that our people had not persons of men in too much admiration so that the same Word of GOD vttered in like power and sinceritie of affection through preiudice seemes not the same in diuers mens mouthes But whiles wee stay thus on view and admiration of our Teachers gifts we detayne from God the glory of his rich Grace I say then as Peter to the men of Israel Why l Acts 3.12 locke yee so earnestly on vs as though by our owne power and holinesse wee haue made you whole the weapons of our warfare are mightie but m 2. Cor. 10.5 through God And this blessing it is only that makes the Gospell in our mouthes Gods power to our Saluation Secondly It instructs vs to the right course of profitable teaching and hearing To ioyne to our hearing and exhortation Prayer for Gods blessing First The complaint of Ministers is as was that of ESAY They n Esay 49.4 haue laboured in vaine and spent their strength See now successe or fruit of their labours in longest instance of preaching It may bee the reason stickes in the people God sometimes sends vs not so much to conuert as to harden In that case wee haue no cause of discouragement First God is glorified as well in the Iust hardening of Reprobates as in the Saluation of his Chosen Secondly And we are in both a o 2. Cor. 2.15 sweet sauour to God But take heed the fault sticke not in our selues that though perhaps wee haue beene instant in preaching yet our dissolutenesse hath beene too palpable in praying GODS blessing vpon our indeuours Secondly Amongst people also the course is vsuall to deriue the blame of their Non-proficiency from themselues to their Teacher Eyther hee is too profound or too plaine too cold or too hote too dissolute or too exact one way or other the fault must be the Ministers that the people are not bettered When as all this while the blame rests in themselues that they haue beene negligent in preparation forgetting to pray Gods blessing vpon their attention God will euer bee knowne to bee giuer of all Grace And hath therefore ordayned the vse of Prayer in his Church not as a meanes to informe him of our wants but as an acknowledgement and testification of that Principle of Saint IAMES p Iames 1.17 That euery good giuing and euery perfect gift comes downe from aboue descending from the Father of Lights To excite to this dutie let that be considered Gods Word hath euer his Worke. If it mollifie not it hardens if it conuert not it will one day confound The matter of Pauls Petition is First their Sanctification Secondly Their preseruation Both amplyfied by their extent both in the subiect and in time I pray God sanctifie you throughout The worke of Sanctification the Lord had graciously begunne in this people so much euinceth Pauls plentifull commendation giuen them for most parts of Sanctitie so that apparantly he beggeth of God what hee had exhorted vnto Their progresse and preseruation in the state of Grace Whence is the note Not beginnings only but increase and continuance in Sanctitie is the Worke of God He that beginnes the good worke the q Philip. 1.6 same perfects God is the Authour of all Grace it is he that calleth r 1. Pet. 5.10 makes perfect stablisheth strengthneth settleth vs. Whether meerely or mixtly is the question Pelagians anciently saw no necessitie of GODS gracious worke in vs. Sufficient they esteemed it for GOD to command and shew what is to be done that vouchsafed it rested in the power of mans Nature to doe what God prescribes To meere Nature they thought possible duties supernaturall as to vs in this state seeme Faith and Repentance Contra. Å¿ Iohn 6.44 No man can come to mee saith our Sauiour except my Father which sent mee draw him Christ chargeth on Nature not vnwillingnesse onely but impotencie to beleeue in him Paul not want only of knowledge but t 1. Cor. 2.14 disabilitie to know things of the Spirit of God In a word Is Nature strong enough Why then pray Saints ayde of Gods Grace Pray they necessarily assistance of Grace Nature then is insufficient There be that part stakes betwixt Grace and Nature Nature is weake and must bee assisted wounded but not to death As Christ of the Damosell so these of Nature u Mat. 9.24 Shee is not dead but sleepeth Excite Nature it workes with Grace to the first Conuersion perhaps without it to the increase of Sanctitie yet First saw the Lord in mans heart naturall no propension x Gen. 6.5 saue onely to euill Secondly Paul nothing but y Gal. 5.17 reluctation against Grace in men sanctified Thirdly Leaue holiest men to themselues as the Lord did z Chron. 32.31 Hezekiah c. What shew they but prophanenesse and vanitie Fourthly And said not Paul of himselfe now sanctified that a Rom. 7.18 in his flesh that is in that which remayned Naturall in him dwelt no good thing how then abilitie to cooperate with Grace It is true wee are Operis quodammodo socij per consensum audacti agimus but as instruments only in vertue of the principall Agent It is mans will that prosecutes his minde that vnderstands the things of the Spirit of God but the principle moouing both is supernaturall the abilitie to mooue to any thing pleasing God meerely from his Grace Pauls inference is b Philip. 2.12 13. With feare and trembling to Vse 1 worke out our Saluation sith will and worke beginnings increase continuance in Sanctitie are wholly and alone of God Presumptuous aboue measure is mans confidence in abilities receiued First aduenturing vpon the most dangerous occasions if not of Apostasie yet of declinings in holy practice the most leprous company is not feared for infection The c Deut. 7.3 4. neerest societie with Idolaters against which God especially giues vs caueat lest they withdraw vs from God how many dare venter vpon First Said Salomon in vaine Walke not in the way with Sinners Their attempt is to d Pro. 4.14 16. cause vs to fall Secondly Wee haue seene foule faultings of great Saints by that occasion That of e Nehem. 13.26 SALOMON whom may it not make tremble Thirdly And though wee haue promise to be preserued from euill yet is that protection f Psal 91.11 in vijs only not in praecipitijs Fourthly And if Nature of it selfe bee prone to euill how dare wee by occasion helpe forward that propension Secondly No lesse is their pride and tempting of God that
say though the Gospell be neuer preached vnto them Paul otherwise z Rom. 10.13 14. Therefore to them also must the Gospell be preached See also 1. Tim. 2. The same euidence the significations of GODS will and purpose two wayes hath God manifested to vs his purpose touching the saluation of his Church First by Promise Secondly by Precept His Promises signifie what he will doe His Precepts prescribe what we must doe that his promises may be to vs fulfilled To his Church hee promiseth to forgiue their sinnes withall giues vs command a Act. 3.19 to repent and beleeue that our sinnes may be done away when the time of refreshing shall come his promise is to saue his Children their duetie yet b Act. 2.40 to saue themselues from the vntoward generation I forbeare much proofe rather apply it to vse Reprouing not without indignation the profane opinion and practice of men that turne the grace of God into wantonnesse and in a desperate resolution vpon a mistaken ground neglect all holy meanes of furthering Gods gracious purposes to their execution If God will saue them he will saue them what needs such nicenesse in matter of obedience If he will sanctifie them hee will sanctifie them though meanes of sanctification be neglected How strange and profane is this abuse of the grace of God that what hee propounds to encourage vs to vse the meanes he hath sanctified we should so farre peruert as to make our chiefe excitement to contemne them How should it incourage vs to labour for the meat that perisheth not to know our labour shall not c 1. Cor. 15.58 be in vaine in the Lord How animate vs to d Heb. 12.1 runne with ioy the race that is set before vs because we run not on e 1. Cor. 9.26 vncertainties In things of this life nothing so much excites our industrie as assurance of good issue How falls it that in matters of saluation it should dull our indeuours We cannot passe doome on any during this life nor sentence the vilest miscreants as Reprobates howbeit of men thus reasoning we may safely say They haue yet no euidence of their election to Life Let Gods people all be admonished to beware how they admit thought of sundring what God would haue ioyned together Let this euer be noted one difference betwixt Faith and Presumption Faith hauing promise of a blessing vseth with precisest care meanes ordered to obtayne it Presumption so builds on the promise that it regards not meanes of accomplishment See Act. 27.25 31. The substance of the Consolation God will doe it that is will sanctifie you throughout and preserue you blamelesse in that gracious estate The Conclusion here affoorded vs is Whom God beginnes to sanctifie he continues to sanctifie and preserues euer in the state of sanctitie The collection say some is naught except wee limit it to the Elect. Belike then it is possible for Reprobates to be sanctified Let that Conclusion be examined First f Ephes 1.4 Sanctification we finde Scriptures to make as properly a fruit of election as saluation Secondly so to appropriate it to Gods Chosen that it is made the vndoubtfull g 2. Pet. 1.10 marke of election How is it signe of election if incident into a Reprobate Thirdly the Spirit of sanctification promised onely to the Elect the h Joh. 14.17 world cannot receiue him Fourthly the heauenly inheritance appropriated to Gods Chosen yet extended to i Act. 20.32 all that are sanctified Fiftly And I wonder by what meane is this blessing procured to Cast-awayes Not by their owne merit for who giues God first Neither may wee thinke the Lord so prodigall of this fauour as to cast it away on them whom hee hath cast from his Loue As for Christs merit and intercession by which alone it is purchased to the Elect therein hath the k 2. Ioh. 17.9 world no portion What place then for such limitation We resume the Conclusion propounded in largest sense and thus make good the truth of it l Phil. 1.6 He that beginnes the good worke will perfect it to the day of Iesus The Lord will m 1. Cor. 1.8 confirme you to be blamelesse in the day of the Lord Iesus Christ For our fuller comfort wee haue Gods promise his Faithfulnesse and Truth laid to pawne shall we doubt of his faithfulnesse What promise of GOD made to the Church seemed it neuer so n Rom. 4.17.18 improbable or impossible in the eye of Reason euer fayled of due accomplishment Obiect It is true may some say God is faithfull and true so we be not vnfaithfull Answ First Not only so saith the Apostle but God is true though o Rom. 3.4 euery man be in part vnfaithfull The vnfaithfulnesse of men doth not abrogate the Truth of God Secondly God promiseth not only the mayne blessings but the meane graces promiseth to inable vs to performe what he requires to be performed of vs hee commands to walke in his feare promiseth so p Ier. 32.40 to put his feare into our hearts that we shall not depart from him commands to pray and make knowne our wants vnto him promiseth to powre vpon vs q Zach. 12.10 the Spirit of grace and deprecation Commands to keepe his Commandements promiseth to r Ezech. 36.27 cause vs to walke in his Statutes So forcibly flowes our Consolation from the faithfulnesse of the Promiser See if from the fact of God mentioned by the Apostle it runnes not as fluent Hee calleth you therefore will doe it God calleth three wayes First Operando Secondly Loquendo Thirdly Spirando By his Workes his Word and his Spirit First by his works of Creation and Prouidence hee calls alowd to the sinnes of men that they should Å¿ Act. 17.27 28. seeke after and acknowledge that God that made the world and the fulnesse thereof for the vse of men that t Act. 14.15 16 17. giues raine and fruitfull seasons and filleth our hearts with ioy and gladnesse The issues and effect of this calling is only to depriue of excuse Secondly To this therefore hath hee added in his Church his Word and Ministerie thereof therein inuiting all that heare it to Repentance and Saluation withall shewing the way and meanes of reconciliation and peace with God But this also is often through mans hardnesse u Heb. 4.2 and infidelitie ineffectuall to saue Thirdly Therefore is the Spirit sent also together with the Word by secret motions and instincts exciting our hearts to accept so great saluation offered in the Gospel And of his calling are two degrees First Inuitement Secondly effectuall perswasion Inuitement hath place in many cast-awayes children of perdition haue their holy motions and heare that voyce behinde them x Isai 30.21 Here is the way walke yee in it Wretched caytiffes that quench Gods Spirit resist the Holy Ghost and smother violently the sweet motions and instincts wherwith he inspires
in bonum quia humiliores redeunt atque doctiores The old distinction must here be remembred Afflictions some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishments properly so called they are such as proceed from Gods wrath and are inflicted in the Nature of Vengeances May wee thinke these matter of thankefulnesse and not rather of trembling and humiliation Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastisements or fatherly corrections They differ from the former not so much in their matter as First in the Fountaine Secondly Measure Thirdly end of inflicting and issue They issue out of GODS loue and fatherly care willing thereby to reclayme vs. They haue their y Esay 27.8 temper and mitigation according to our strength They tend to make partakers of the z Heb. 12.11 quiet fruit of righteousnesse In afflictions of this Nature if we respect the vse and fruit there is cause of thankefulnesse Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preseruatiues against sinne as PAVLS a 2. Cor. 12.7 buffeting by Satan Last are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tryals of faith whether by Satan as those of Iob or by men that persecute for righteousnesse sake In this last sort wee finde great cause of thankefulnesse and reioycing Paul cals his Crosse his b Phil. 1.7 Grace PETER and his fellowes reioyce therein as in c Acts 5.41 a great dignitie The summe is Afflictions simply cōsidered are no matter of thankesgiuing their vse and fruit is a blessing of God but that comes from them by accident only is not wrought out of the Nature of misery The extent of the dutie is best measured by comparing it with the former what wee may pray for for that wee must giue thankes and whatsoeuer is no fit matter of Prayer is as vnfit for thankesgiuing That wee may pray for afflictions I find not warranted vnto any nor by any practized For d Iob 6.11 what is our strength that wee should indure By which rule also the prophane guize of many is excluded euen for their sinnes and thriuing therein prophanely praysing God and giuing thankes to him The Thiefe for his Spoyle the Adulterer for his vncleane Dalliance the vaine Gamester for his good Fortune Gratitude saith Bernard is or should be pudica Abominable to God is that thanke that ascribes to him the operation of what hee professeth to abhorre and threatneth to punish as hee doth all iniquity The sense then thus conceiue Inioying the blessings of God be as carefull to render thankes as in the want thou wast instant in Prayer to obtayne them Let no fauour of God bee it neuer so meane bee ouer-passed without thankesgiuing Amongst Iewes were as many Thankes-offerings as Offerings of expiation and atonement to teach vs to be as thankefull for blessings receiued as in our wants wee are importunate to obtayne them And hereto tended their solemne Festiuities as to one end to testifie their thankefulnesse and reioycing in Gods Mercy and the Blessings bestowed on them in temporall and spirituall things The Saints of God were carefull in this kind in Dauid the man after Gods owne heart it is specially obseruable his Psalmes of thankesgiuing double in number to those spent in Doctrine History or Petition Motiues here First The excellencie of this seruice would bee considered First Preferred by the e Psal 50.23 Lord before all Sacrifices Secondly Peculiar to Saints Thirdly The seruice of the life to come when all other almost cease Secondly It is all wee are able to render vnto the Lord for all the benefits hee hath done vnto vs in a sense f Psal 116.12 13. all the Lord requires of vs how iustly iudge by that no obligation of the Lord vnto vs For g Rom. 11.35 who hath giuen him first Wee receiue them saith BERNARD Dupliciter gratis sine merito sine labore nostro Thirdly Vnthankefulnesse saith Bernard is that ventus vrens and exiccans that dryes vp fluenta gratiae For it God is wonted to depriue of his Blessings and to turne them into Curses Because h Rom. 1.21 22 Gentiles were vnthankefull the Lord infatuated their vnderstanding Or if the Blessings bee continued yet not in the Nature of blessings but as occasions of hard-heartednesse i Rom. 2.5 and preparatiues to greater iudgement Thus of the dutie ioyne thereto the extent of it In euery blessing of God They are of three sorts First Naturall that tend to our being or wel-being in Nature Secondly Politicall tending to our being or wel-being in ciuill societie Thirdly Spirituall seruing to our being or wel-being in Grace Euery of these require their speciall thankesgiuing And in euery of them must bee considered First The blessings themselues Secondly The vse Thirdly The continuance Fourthly The increase of the Blessings That k Acts 17.28 we liue mooue haue our being is Gods mercie towards vs that hee giues vs things necessary for sustenance of life and hearts to vse them is his Blessing not without thankefulnesse to bee acknowledged There be saith Salomon that haue them in abundance and yet l Prou. 5.13 want hearts to take comfort of them The habit of Faith is Gods Gift the vse of Faith his Gift the continuance his Gift the increase his Gift they fayle in this dutie that passe by any of these without their speciall thankesgiuing Sinnes contrary hereto First Ingratitude the sinne so detestable vnto God so odious I say not to Saints only but to all men Ingratum dixeris omnia dixeris saith Mimus Publianus And if on any people it may be charged most on vs to whom GOD hath beene richest in bountifull bestowing of his Fauours Degrees of this sinne Ancients haue thus noted First To passe by the Fauours of GOD without notice-taking of them at least in the Nature of Fauours in this degree who stands not culpable of Ingratitude before God How m Lam. 3.23 many mercies are with euery morning renued vpon vs which through commonnesse not only lose of their worth in our esteeme but their very notice and obseruation Secondly Not to requite or recompense the benefit to the bestower according to oportunitie may some say Can any recompense to the Lord his Kindnesse Behold our n Psal 16.2 wel-doing extends not to him and o Iob 22.3 what is it to God that wee are righteous Yet are there certaine duties which he is pleased to interpret after a sort as thankfull rendrings and retributions made to his bountie as when we vse his gifts to the glory of the bestower Secondly To the comfort of his Children whom he hath pleased to appoint receiuers of his Tribute and accepts things done to them p Mat. 25.40 as done to himselfe Thirdly To render euill for good A high degree of Ingratitude I could wish wee could wash our hands of it His Patience and Bountifulnesse how many abuse to licentiousnesse his wonderfull Mercy in the worke of Redemption how many make the greatest excitement to disobedience
q Deut. 32.6 Do yee thus requite the Lord O people foolish and vnwise Fourthly To diminish the worth of the Blessings as Israelires r Psal 106.24 despised the good and pleasant Land As many of our people the great fauours of God in the seedes and beginnings of Grace Fiftly To account Blessings Curses Wonderfull fauour God vouchsafed to Israel in their deliuerance from bondage in Egypt and such as while they felt they ſ Exod. 2.23 cryed after yet no sooner appeares the least danger but they t Exod. 16.3 esteeme better death in Egypt then life in the Wildernesse vnder Gods protection By Miracle GOD feedes them with Manna from Heauen and while it is now they admire it incontinently they murmure at that pleasant meate and the Flesh-pots and Garlike of Egypt seemes better food What a gracious blessing hath God bestowed on vs in libertie of his worship and plentie of his Word But oh cursed vnthankefulnesse of men crying out of this blessing as of some direfull Curse because it is crossing to their fleshly affections Secondly To this may be added formalitie in thankefulnesse thankesgiuing being vsually no more but lip-labour we can say God a thanke but he is a rare man whose heart is affected with reioycing in Gods Mercie and that feelingly acknowledgeth Gods fauour in his blessings Or that diuerts not the prayse in part to himselfe as the u Luk. 18.11 Pharise and is readie x Hab. 1.16 to sacrifice to his Nets That our hearts may bee stirred vp to this dutie take notice of these as meanes auayleable First Consider our no Merits of any the Lords Mercies yea our deseruings of the contrary Who must not say as IACOB y Gen. 32.10 Lord I am lesse then the least of all thy Mercies and louing kindnesses thou hast showne mee what were our Merits except such as Austine speakes of Meritamala See Paul and Dauid from this ground more then once exciting their hearts to thankefulnesse Secondly Meditate the misery of wanting the blessings inioyed Vsually it is true Carendo magis quà m fruendo The Lord for this cause is pleased to leaue vs many as spectacles of his wrath that seeing their miserie wee might be prouoked to prayse his Mercie And sometimes to withdraw them from his owne Children that wee might learne to set better price on them z Psal 32.1 See Dauid Thirdly Set our selues apart to serious view of their excellency there is none of them but haue a secret worth in them Make instance Remission of sinnes Fourthly Consider the preferment God hath giuen vs in his fauours aboue many of equall deserts with our selues which a Psal 147.19 20. Dauid thought no small motiue to thankesgiuing See also Exodus 19. Deutronomie 5.3 Matthew 13.17 Fiftly Amongst Gods owne Children thou mayst perhaps finde some thy inferiours in the measures of Grace I dare say there is no man but may say God hath in one kind or other made him a superior to his Brethren Comparison with those behind vs as it restraines Enuy so prouokes thankefulnesse Sixtly Stay not in the instrument by which thou receiuest Gods fauours But consider Gods hand reaching to thee whatsoeuer good things thou inoyest And of the dutie thus farre The reason pressing it followeth For this is the wil of God in Christ Iesus towards you that is It is that the Lord by his Sonne Christ hath signified to bee his will and after a sort the whole he requires of vs for all the good things he hath done to our soules other Expositions there are many this seemes most congruous The obseruation made to the fourth Chapter and third Verse here againe offers it selfe Thither I remit the Reader wishing only wee had all Wisedome to captiuate our thoughts to the obedience of Christ and not to allow disputes against the significations of Gods will what the LORD speakes to Ioshuah should me thinks be sufficient excitement to obedience b Iosh 1.9 Haue not I commanded thee It is that I am sure that formes our obedience to sinceritie and chiefly puts difference betwixt the integritie of Gods Children and the formalitie of Hypocrites and mercenary affection of Hyrelings Glorious things we find written of Formalists and such as for substance of the action are scarce exceeded by the most vpright in heart Yet cannot find testimonie giuen to any Hypocrite that hee made the Commandement his motiue If that were the ground of wel-doing how is it wee finde them so halting in their Obedience how that where is the same ground of doing there is not like performance Hee that said Thou shalt not commit adultery said also Thou shalt not kill He that said to IEHV Hee should destroy BAAL the Idoll of ACHAB signified also dislike of the Calues of IEROBOAM If therefore he destroyed Baal because the Lord so commanded wherefore departs he not from the sinne of Ieroboam which God had so seuerely punished by rooting out his posteritie It shall euer be the priuiledge of the vpright in heart to doe what God willeth therefore because he wills it VERS 19. Quench not the Spirit THe third Precept subordinate to preseruation of Christian ioy where the question is vsual whether Gods Spirit may possibly bee quenched in the hearts of his Children For resolution I refer the Reader to what hath beene largely treated by others Amongst the rest to my reuerend and neuer-enough commended Colleague Master Samuel Hieron of blessed memorie to whose elegancies and iudicious resolution I presume to adde nothing except perhaps distinctnesse of explication The termes are thus explaned Gods Spirit in Scripture hath a threefold notion vnder that name comes First the person of the Spirit the third in the blessed Trinitie Secondly the gifts and gracious endowments of the Spirit Thirdly the c 1. Cor. 12.3 motions of the Spirit The gifts and motions of the holy Ghost are here vnderstood Quenching in propertie of speech belongs vnto fire whose heat and light when it is put out it is said to bee quenched Thence it is translated to signifie the quelling or abolishing of the gifts and motions of the holy Ghost whereof the Scripture notes two degrees First called by Paul the d Ephes 4.30 grieuing of the holy Spirit of God when by any our misdemeanour or negligence we cause him to abate the life and vigour of his operations in vs. Secondly the other is the vtter losse and abolishment of his gifts or excitements His gifts are of three sorts First some tending to fit vs to particular callings and functions as were e 1. Cor. 12.4 5. those extraordinarie in the Primitiue Church as that of Saul f 1. Sam. 10.6 his fortitude wisedome Kingly magnanimitie fitting him to manage the affaires of his Kingdome the possible losse of such gifts Sauls example giues testimonie vnto g 1. Sam. 16.14 The Spirit of the Lord departed from SAVL Secondly There are gifts of other qualitie tending