vice aboue many hatefull vnto God most to bee auoyded of Ministers and people marring the best actions and making them lothsome vnto God there were that preached Christ but f Philip. 1.16 18. not sincerely in their preaching Paul professeth reioycing for some aduantage hee saw might thereby come to Gods glory themselues had no comfort for that no sutablenesse of their affections and inuentions with the matter of their doctrine and pretences they made of honestie Truly said Saint AVGVSTINE Non virtus Aug. de Tempor Serm. 59. sed causa virtutis apud Deum mercedem habet And it is the essentiall difference twixt an Hypocrite and a true Nathaniel his actions only are glorious his affections no lesse then sordid a true Israelite to good actions sutes as good intentions To roote out hypocrisie to plant sinceritie these are helpes auaileable First continuall meditation of Gods All-seeing and All-searching Eye g Heb. 4.13 The God with whom we haue to deale to his eyes all things are naked and vncouered Secondly consider the issue of hypocrisie Good workes are manifest beforehand h 1. Tim. 5.25 and they that are otherwise cannot alwayes be hid VERS 4. But as wee were allowed of God to bee put in trust with the Gospell so wee speake not as pleasing men but God which tryeth our hearts FOllowes now the other part of the Antithesis wherein he assumes the propertie of sinceritie assigning reasons of his behauiour In the words are two things First Pauls sincere behauiour in his Ministerie Secondly his reasons and motiues thereto He sought not to please men but God The point is this A Minister may not bee a man-pleaser more then that man-pleasing cannot stand with sinceritie some thus explaine hee may not please men against God First when men cannot bee pleased but with GODS displeasure the rule is good to walke by but this further conceiue it as meant not simply de euentu but de conatu hee is not presently insincere In whom it sometimes befals that men perhaps of corrupt mindes finde pleasing and contentment Euen to the Hypocrites of Sion Ezechiels Ministry was for a while as i Ezech. 33.32 Musicke and our Sauiour his doctrine is admired by the people they that ment to apprehend him giue him this testimonie k Iohn 7.46 Neuer man spake as this man speakes But vnderstand it de conatu when a man bends himselfe to this as his maine end to please men and yeeld them contentment This is it that cannot stand with a Ministers sinceritie Secondly by men vnderstand carnall men as they are such they that desire to please carnalitie must alter the nature of that doctrine wherewith God hath instructed them it is enmitie to the flesh l Rom. 8.7 the flesh to it Our doctrine is salt wholesome and tending to preserue from putrefaction but not without much tartnesse and byting Thirdly Vnderstand it chiefly of our Doctrine not of our ciuil conuersation in things indifferent Pauls practice was in vse of libertie to please all men in all indifferent things wee may not thinke that in doctrine and morall practice hee tempered his behauiour so as to please carnally with these limits how farre a Minister should bee from this humour of man-pleasing these reasons prooue First m Gal. 1.10 If I please men I am not the Servant of Christ that is if I bend and apply my selfe to fit the people with doctrines pleasing to the humours of carnall men or made mans fauour the vtmost of mine intention I were not the seruant of Christ Secondly in false prophets this noted as a propertie and blemish to seeke out Placentia for the people Thirdly it crosses the maine end of preaching to bring men to Repentance Hereby the n Ezech. 13.22 hands of the wicked are strengthned not to returne from their euill way Let it be to vs in place of Ministers a warning to flye this fault then which I know not any more pernicious in a Minister Three wayes it is incurred First in matter of Doctrine when it is such as is pleasing to the erroneous opinions and corrupt affections of men As false apostles in Galatia loth to offend Christians by reiecting Christ as loth to displease Christians Iudaizing or too much to abase the pride of nature desiring to please carnally thus moderated the matter CHRIST must bee the principall and originall Moses and Nature second Causes to perfect Iustification Right as Papists now to ascribe all to Nature were too grosse Pelagianisme to take from men all libertie in moralities too distastefull to pride of nature let grace therefore haue the principalitie nature a power vpon excitement to worke with the Spirit of God thus they shall please all parts Amongst our selues how many are in this kind guiltie to legitimate Adultery Drunkennesse Absence from religious exercises on the Sabbath were too open Libertinisme but wanton words sitting by the Cup in good fellowship on the Lords Day such as these must be permitted wherefore I maruell except to please carnally Secondly In manner of preaching and deliuery The false apostles in Corinth perceiuing how the naked simplicitie of Pauls preaching grew irkesome to nice and curious eares of Grecians bent their studies almost wholy to words and in preaching grew emulous of Heathenish Oratours vnder pretence perhaps to make the Doctrine more plausible in truth to humour the people and to winne to themselues the vaine prayse of Eloquence Thirdly A man may teach truth naked truth nakedly and yet be guiltie of this crime of man-pleasing as when his ayme is this to giue contentment to the people and to winne himselfe applause from the Hearers Secondly sith this is a fault in a Minister see and I beseech you see the great errour of many that in opinion of their greater discretion then GOD hath granted to their Teachers are become Prescribers vnto their Preachers And though I dare say they haue scarce learn'd the Art of good hearing yet thinke themselues able men to giue Precepts and Rules of Preaching One is this amongst many A Minister must so carry himselfe in his Dostrine that hee may by no meanes offend his people For if they loue vs not wee shall neuer doe them good by Preaching A kinde of popular pleasing carriage they would haue in a Minister such belike as that the most carnall and prophane amongst his Hearers may not be offended Which if they vnderstand of iust offences they haue vs easily according But doe you not remember what our Sauiour answeres when his Disciples bring tydings that Pharises were offended o Mat. 15.12 14. If they will be offended let them be offended It is truth and necessary truth I haue taught let them bewray their blindnesse Christ repents not his Preaching And when Ieremie complained of that issue of his Preaching euery man cursed him what saith the answere of God vnto him if he will be a Prophet after Gods heart p Jer.
Saints is taught vs h Luk. 16.8 9. by the vniust policie of the deceitfull Steward Quest Doth any aske reason of the Spirit of God Answ It should suffice vs to receiue his holy instructions and reuelations without asking a reason It is his mercy that he is pleased to acquaint vs with Gods will who are we that we should prescribe to him or aske him reason of his counsells yet nothing lets with modestie to make coniecture Perhaps he would teach vs how by worse things we may worke our aduantage in goodnesse Physicians they say can make of deadliest poyson antidotes against poyson of the Vipers venome the soueraignest Triacle And there is not the worst man but may teach vs goodnesse their vilest practices may after a sort be our paternes There is an oblique kind of imitation of wicked men permitted to Gods children the rule is this Change but the obiect thou mayest imitate them in wisedome in contention in wrath in labour c. They are i Iere. 4.22 wise to doe euill learne thou wisedome to doe well They are zealous for superstition it shall be thy shame if thou bee not as zealous for Religion They striue for their pleasures for their sinnes striue thou with as great eagernesse of Gods glory Vse 1 Is it not then a worthy argument for vsurious contracts drawne from the parable Worldlings looke for their owne with vsury so the Lord for aduantage of his glory by his gifts Approues he their practice or rather vpbraydes our negligence by comparison drawne from mens courses in euill They were best say they may imbezzle their Masters goods because CHRIST by that worldlings wisdome would teach vs prouidence for our soules or because he resembles his comming to a Thiefes in the point of suddennesse thence inferre the lawfulnesse of the euery Comparisons are borrowed from things sinfull and vnlawfull to teach truth and admonish of dutie the vse of them is not to iustifie their euill but to remember vs of dutie or to explaine his truth Secondly let Christians labour for this wisedome to Vse 2 make profit of other mens euils to further them in goodnesse Gods Wisedome is in this kind remarkeable directing vs by all things that may runne into our senses to rayse vs furtherances in spirituall things the sillyest creatures he hath made our patternes their naturall inclinations are in a sort our instructions k Ier. 8.7 The Crane and Swallow teach vs to obserue our season of visitation l Isai 1.3 The Oxe and Asse to acknowledge our great Lord and Master that giues vs all things liberally to inioy The m Prou. 6.6 Pismire can teach the Sluggard prouidence and industriousnesse The worst men though sibi nequam yet may doe good to vs and bee our Monitors to holy Duties Worldlings n Psal 127.2 rise early and take late rest for the trash of this World wilt not thou redeeme some time for heauenly aduantages Gods enemies agree as SIMON and LEVI as o Gen. 49.5 brethren in euill Learne we like vnitie and consent in goodnesse Pharises trauell Sea and Land to make a Proselyte Iesuites hazzard liues to peruert from the truth oh learne of them to bee as painfull to gaine to GODS Kingdome as they are to winne to the Deuill It is probably the reason of such resemblances to teach vs out of worst things to worke our spirituall benefit Obser The conclusion now followes in summe this The time and season of Christs second Comming is amongst Gods secrets that must be adored rather then searched into Not Scripture but the euent only reueales it Of p Mat. 24.15 that day and houre knowes no man no not the Angels no nor the Sonne of man as hee is man True say some not the day and houre but the yeere at least the Age within some small compasse of time may bee knowne I wonder by what calculation that the Scripture affords vs. Saint Paul speakes here not of the seasons onely but of the times and of both teacheth they are vnreuealed The difference betweene the termes the learned in that Language thus assigne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiâ—es time at large and often time of the largest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the article and point of time that determines oportunitie as if to the point in hand the Apostle would say Touching the Yeere or Moneth or Age when the Sonne of man shall come it is as much vnreuealed as the season whether in the spring or fâ—ll by day or night at q Mark 13.35 midnight or cocke crowing or in the dawning as our Sauiour himselfe speakes both are equally vnreuealed and therefore curiously inquired r Acts 1.7 It is not for you to know the times and seasons which the Father hath kept in his owne power saith our Sauiour to his Disciples in a point conioyned something neere with the finall consummation Quest Doth any aske reason of the concealement particular we haue none to assigne this onely let vs bee assured had it beene expedient for vs to know such is GODS loue to his Church hee would haue imparted it as well as other secrets to our notice What is written wee are sure was written for Å¿ Rom. 15.4 our profit what is concealed wee are as sure was not necessary to bee knowne rather expedient to be concealed And to say truth what profit might wee imagine to come from the reuealing that flowes not as fully from the concealement perhaps our preparation would be more hastened and the malice of the worst men thereby restrayned Answ First that benefit would be peculiar to those only that should suruiue against that day For Ages fore-going in as great likelihood securitie would bee the greater Secondly besides what greater preparation to meete the Lord was in Saul when he heard and beleeued that his death should be the next morrow some pensiue sadnesse and desperate melancholy it wrought in him no penitent remorse for sinne nor godly sorrow to Repentance How were those Iewes the better prepared that knew or might haue knowne by what the Lord foretold by Esay the nigh approching of their captiuitie nay see how they grow the more indulgent to licentiousnesse f Isai 22.13 eating and drinking for tomorrow they should dye Thirdly I demand for whom is this knowledge so expedient for GODS Children or for Reprobates Gods Children haue learnt by the concealement to order euery day as their last and so to liue euery houre as if in the next moment should bee their Iudgement And for Reprobates thinke we the same infidelity would not be in them towards this as to other Reuelations What auayled it the wretched Sodomites to be told by Lot of their nigh-approching vengeance He u Gen. 19.14 seemed to them as one that mocked And what was the old World the better for all Noahs preaching and building the Arke for his owne preseruation And what would it auayle an Infidell if a Prophet
no bodily creature or qualitie purer a fit Embleme for the sanctity that becomes Gods people wonderfull pleasing and delightfull to sense fitly signifying felicitie Children of Light by an Hebraisme such as to whom God hath granted the meanes of knowledge and sanctification and made them effectuall to your inlightning and sanctification And of the Day It is added to amplifie the blessednesse of their estate There is light in crepusculis the cleare light is that of the Day q.d. God hath beene pleased to graunt you in the meanes and power of them not a glimmering Light and obscure insight into the secrets of saluation but after a sort perfection of grace and illumination so that yee see and see cleerely the things that concerne your peace he hath freed you not onely from the night but euen from the darkenesse of ignorance For the particle of vniuersalitie thus conceiue it First either to haue reference to the meanes of knowledge Secondly or else to be spoken after the iudgement of Charitie Hitherto of the sense The points obserueable here are these First The blessed state of Gods Church now in dayes of New Testament as in other respects so for the plenty clearenes of reuelation and knowledge granted vs by the Gospel I say not God was euer wanting to his Church in a competencie of knowledge but sure it is that light the Iews had coÌ„paratiuely was but as of the dawning ours as the cleare light of the Day Propheticall Scriptures saith Peter are as the light of a o 2 Pet. 1.19 candle shining in a darke place The light we now haue is as that of the Day-starre S. Paul speaking of the mysterie of the Gospel saith It p Rom. 16.25 was hidden from the beginning of the world till these last times What is his meaning Say some From Gentiles not from Iewes Rather thus comparatiuely hidden being neuer so cleerely made knowne to the sonnes of men q Ephe. 3.5 as it is now reuealed to Apostles and Prophets by the Spirit It were long to instance in particulars How are almost all things presented vnto Iewes in cloudie Ceremonies The very maine points of Faith and Saluation taught them almost only by ceremonious resemblances As Paul sayth of them in another respect God dealt with them as with children in their r Gal. 4.2 3. minoritie and non-age not onely in loading them with a heape of ceremoniall rudiments but in the means and measure of knowledge making them all in comparison to vse the Apostles phrase but children in vnderstanding Quest And thinke wee the knowledge of Gods children in these dayes so much exceeding Answ First If we respect the meanes the oddes I dare say is as great as betwixt the Twy-light and Noone-day Secondly if we consider the fruit of the meanes as great is the difference if we shall make the termes of comparison equall I say not euery of Gods children vnder the New Testament exceedes euery of them vnder the Old not euery Minister now euery one then But compare People with People Ministers with Ministers in their seuerall Degrees so I thinke wee shall find it true Some Abraham perhaps a man of extraordinarie spirit might be found amongst them to haue exceeded our People as in Faith so in Knowledge But compare their Vulgus with our many the oddes is exceeding great So not euerie of our Ministers may be compared with their Prophets their gifts and spirit were aboue the ordinarie but compare our ordinarie Ministers with their Priests and Leuites our Apostles and Euangelists with their Prophets and Patriarchs our Light will appeare as the cleare Day theirs but as of the Dawning Vse It instructs vs to thankefulnesse whom the Lord hath reserued for these times of so cleare Reuelation vs especially of the Gentiles in diuers respects A double benefit is therein reached vnto vs. First Consider the Rocke out of which we were hewne our Fore fathers the Gentiles from whose loynes wee all descended Time was when it was the Iewes Priuiledge onely to know God by his Word Å¿ Psal 76.1 In Iurie saith DAVID is God knowne his Name is great in Israel Hee t 147.19 20. shewed his Word vnto IACOB his Statutes and Ordinances vnto Israel he dealt not so with Gentiles neither had Heathens knowledge of his Lawes God by his Creatures made knowne to them his inuisible Properties the vtmost issue and effect of that Reuelation was to u Rom. 1.20 depriue them of excuse Here then if there were no more wee Gentiles haue cause to prayse God for his Mercie Had wee liued in the dayes before Christ a thousand to one wee had perished euerlastingly for want of sauing knowledge of God in Iesus Christ Secondly But see yet a further Blessing layd vp in store for vs. Howsoeuer to Iewes hee then graunted a measure of Knowledge Reuelation and all Grace sufficient for their Saluation yet such a measure as is now vouchsafed vnto vs Iewes themselues though Gods beloued people enioyed not x 2. Cor. 3.18 We all with open face behold the glorie of God shining in the face of Iesus Christ And if this perswade not to thankfulnesse what may Sayth our Sauiour to his Disciples on this ground y Matth. 13.16 17. Blessed are your eyes for they see c. Many Prophets and righteous men haue desired to see the things that yee see and haue not seene them I say not onely in respect of the euents which they beheld onely a farre off and saluted in the Promises but in respect of the measure of Knowledge and Reuelation graunted vs vnder the Gospel Secondly A second vse generall the Apostle makes Rom. 13.12 That the Night being past and the Day at hand we should cast away the workes of Darkenesse and put vpon vs the Aâ—mour of L ght A shame it should be to vs in these dayes of so cleare Light and Reuelation to be found in the deedes of Darkenesse z Eph. 4.17 18. Walking as other Gentiles walke in vanitie of their minds hauing their Cogitations darkened being Aliens from the life of God through Ignorance that is in them And marke it well ye shall see how strongly the Inference flowes from this ground This account we may well make First Our sinnes are now all excuselesse we haue now a Ioh. 15.22 no cloake for our sinnes What will our people plead for themselues before the great Iudge of Heauen and Earth for their Infidelitie Blasphemie Disobedience in all kinds Perhaps as fooles they b Eccl. 4.17 knew not that they did euill or as Paul excuseth the Iewes c 1. Cor. 2.8 Had they knowne they would not haue crucified the Lord of Glorie Now sure if any be ignorant it is because they shut their eyes against the cleare Light of Truth shining vnto them As Paul speakes If d 2. Cor. 4.3 our Gospel be now hid it is hid to them that perish not through defect of meanes but
Mortification Thirdly For Reuocation and renewing our Repentance after our falls And in Grace First That our weaknesse may bee confirmed Secondly Our dulnesse excited Thirdly Our decayes repayred Fourthly Our wants supplyed till wee become perfect men in Christ Iesus whereto this the helpe most auayleable r Ephes 4.11 12 13. PAVL and Å¿ 1. Pet. 2 2. PETER being witnesses Opposite to this Doctrine and Dutie we find sundry rankes of men First Anabaptists and such like phantasticall Enthusiasts that pretending I know not what familiaritie with the Spirit of God and trusting to his immediate inspirations vilifie Preaching Reading Prayer Sacraments all parts of the Ministerie Obiect The Scripture read or preached is a dead Letter Inkie Diuinitie Sacraments empty Pageants and representations of the death of Christ without likelihood The Spirit is he that quickeneth Answ Freely wee confesse the actuall efficacie of Word and Sacraments to depend vpon the operation of the Spirit of God they are all to vs dead and liuelesse except hee be pleased graciously to worke with them what else should bee the reason that where the same Word is preached with like power of the Minister it is in some hearers powerfull to conuert and comfort in others hath no efficacie at all But LYDIAS heart t Acts 16.14 Gods Spirit opened to attend the rest attend not because hee opens not Yet First hath it by Gods Ordinance a fitnesse to worke u 1. Thess 2.13 mightily it is liuely and x Heb. 4.12 mightie in operation As y Ier 2â— 9 the Hammer that breakes the stone and no lesse then fire operatiue Secondly Yea ordinarily the Spirit workes not but by this instrument wherefore Paul stickes not to call Ministers Cooperarios z 1 Cor. 3.9 Dei and wee are said to a 1. Tim. 4.16 saue them that heare vs. Thirdly And what should be the reason the Lord in the Couenant is pleased to ioyne together his Spirit b Esay 59.21 and his Word Saue only to signifie that the ordinary operations of his Spirit are c See Acts 10.44 Gal 3.2 by this instrument And howsoeuer hee may bee pleased sometimes to worke aboue his order yet not at all on such as despise this Ordinance So that what euer pretences they make of the Spirit who despise Prophecie it is not the Spirit of GOD whereby they are inspired but the Spirit of the World by which they are deluded Secondly Our people also wee see seduced though not with the spirit of Enthusiasts yet with a prophane and desperate spirit And their resolution is to leaue all to the Lords disposing hee that made them let him saue them they without the meanes euen where GOD vouchsafeth them expect Saluation how else were their Fathers saued Answ How was d Deut. 9.9 MOSES and e 1. King 19.8 ELIAS preserued without food forty dayes forty nights It was by an extraordinary worke of Gods Power shewing himselfe able to worke without and aboue meanes And so it may bee God dealt with his Children liuing in times of Popish darkenesse hee wrought aboue his ordinary But should wee not thinke him madde that expecting extraordinary preseruation without foode after the example of Moses and Elias would attempt a Fast so extraordinary Like thinke here This once wee know for truth where God giues meanes ordinary for Saluation hee violates f Act. 8.29 9.6 11. not his order They tempt God to their owne destruction that neglecting the meanes expect a worke extraordinary in their Saluation Thirdly There is yet a third sort and they are much amongst vs so prophane and godlesse that they sticke not to blaspheme this sacred Ordinance of God and therefore to contemne it because it is they say occasion of dissension and strife and none worse then they that runne after Sermons Oh I beseech you Brethren tremble at such Blasphemies as to thinke the Word of God the Gospell of Peace the Word of God so pure that thereby wee g Iohn 17.17 are sanctified should of it owne Nature breed either Discord or Disobedience the Nature of it is to meeken sauage affections and it is h 2. Cor. 10.5 mightie through God to subdue euery vile thought to the obedience of Christ And where it takes place in hearts of men None are more eyther i Iames 3.17 pure or peaceable It is true there follow it often strifes and dissensions where it is powerfully taught but where is the Reason In the Nature of the Word or was euer any heard exhorting to discords or prophanenesse The Cause are the turbulent spirits and prophane hearts and Hypocrisie of Hearers When Paul came to Ephesus to preach the Gospell All the k Act. 19.25 29 Citie was in an vprore but was the fault in the Apostles preaching Or rather in the peoples superstition and cursed Couetousnesse And though it bee true there are that make Religion it selfe Cloke for Villanie shall Gods Ordinance bee blâ—â—â—â—d that coÌ„demnes Hypocrisie Rather the deuillish dissembling of men that mâ—king shew of godlinesse l 2. Tim. 3.5 deny the power there 〈◊〉 their liues Fourthly To these succeed such as hauing receiued some glimmering Light of the Truth and perhaps some dispositions towards Sanctification beginne presently to vilifie this Ordinance in iudgement and practice necessary they say it is to worke conuersion not so for increase or confirmation Therefore forsake they the Assemblies and are betaken to their priuate Meditations and deuotions And yet said PAVL m 1 Cor. 14.22 Prophecie is for them that beleeue and the Ministery ordayned not only to gather the Church but to build it n Ephes 4.12 13. to perfection and whoso forsakes o Heb. 10.25 26. the Assemblies let him beware hee prooue not an Apostate Grieuous haue beene the falls of many by this occasion such as a man may tremble to thinke of and let their harmes bee our warnings Lastly if for men of best gifts it bee so necessary how much more for Nouices Weaklings Aliens If a people so eminent and eximious in Faith and Sanctitie may not neglect Prophecie how should the ignorant and vnsanctified depend on it that they may partake the liuely power thereof to Saluation Such Idiots wonder at men of knowledge they are frequent in hearing The saying is Scientia non habet inimicum nisi ignorantem In experience the more ignorant and gracelesse the more contemptuous towards preaching poore soules that see not how miserable and bitter a thing it is to liue in state p 2. Thes 1.8 of ignorance and disobedience The Lord in mercy giue them eyes to see hearts to vse meanes to q 2. Tim. 2.26 come out of the snare of the Deuill To close vp all let mee adde a reason or two to set edge on the exhortation First consider how the contempt of this ordinance makes all other our seruice of God abominable yea curseth all other meanes