vnto vs Whoso turneth his eare from hearing the Law r Pro. 28.9 euen his prayer shall be abominable Secondly let not that censure passed by our Sauiour vpon Contemners be forgotten equalling this sinne with the crying sinnes of Sodome and protesting that the damnation of Å¿ Matth. 10.15 Sodomites shall be more tolerable then that of desperate contemners Thirdly remember that sweet reason of Saint Iames exhorting to receiue the Word with meeknesse It is t Iam. 1.21 able he saith to saue your soules I adde more out of Paul it is u Rom. 10.14 necessarie to the sauing of your soules so necessarie that without it none are ordinarily saued VERS 21. Prooue all things hold fast that which is good THe former Precept inioyned diligence in hearing here are prescribed First discretion in iudging Secondly constancie in retayning what vpon triall shal be found currant Prooue all things The question here is whom this Prescript concernes Bellarm. de Laicis lib. 3. cap. 21. there be that limit it to Bishops and Pastors of the Church and such only as they shall for that purpose associate to themselues Wee may not thinke this Prescript extended to Laicks as if the Apostle would permit to euery Cobler triall and examination of his Pastors doctrine Truth is God hath not made the people Vmpires of our doctrine nor giuen them supreme arbitrement of our gifts or teaching their x Rom. 10.17 faith comes by hearing and what euer knowledge they haue they haue by the Ministerie It is their sawcie arrogancie that assume power determinatiue and take libertie in conuenticles of themselues to passe sentence definitiue of Truth or falsehood in their Pastors doctrine A course more Christian were in matters of doubt to craue cleerer euidence of the Minister at least to aduise with other more iudicious of that calling that still y 1. Cor. 14.32 the spirits of Prophets might be subiect to Prophets Howbeit they incroach too farre vpon the peoples libertie that denie them all power of examination which circumstances of this Text and other passages of Scripture cleerly affoord them For first to whom belong those other Prescripts of praying and praising God of attending to prophecie belong not these to the people how then may wee imagine this Prescript onely cut off from the rest and limited to Pastors of the Church Secondly speaks Iohn to Pastors only when he commands to z 1. Ioh 4.1 trie the Spirits whether they be of God Thirdly the Nobles of Beraea are a Act. 17.11 commended for this prudence Fourthly Paul prayeth for this grace amongst others to the people that they may be b Phil. â— 9 10. able to discerne the things that differ Vainely is the abilitie desired if there be no libertie permitted to vse it Thinke it therefore spoken to you also the people of God and thence learne Vnto diligence in hearing to adde prudence in discerning so Iohn also aduised not to beleeue euery spirit c 1. Ioh. 4.1 but to trie the spirits if they be of God wherefore to Iewes the Lord prescribed d Deut. 13.2 3.18.2 22. rules to iudge Prophets by and caused his Word to be written to be the Canon and measure of all that vnder pretence of truth is deliuered to the Church of God Necessitie of the duetie Scriptures presse by Reasons First shewing vs the common lot of the Church to be e 2. Pet. 2.1 1. Ioh. 4.1 pestered with false teachers By Ieremie the Lord complaynes him of false prophets f Jer. 23.16 that published the visions of their owne braine by Micah of some g Mic. 2.11 walking in the spirit but lying falsly PAVL of false apostles deceitfull workers transforming themselues into the Apostles of Christ Saint Iohn of Antichrists many pettie Antichrists euen then gone out into the world In after-times flowed into the Church a streame of Heretiques All Ages groned vnder the burthen of them till at length rose vp that grand Antichrist framing vs a faith made vp of nothing but fragments and scraps of ancient Heresies And haue not our owne eyes seene sprung vp peruerse men teaching peruerse things I would I might not say peruerting the faith of some through want of prudence here prescribed and skill to trie the Spirits Saint Paul giues reason of that prouident whether appointment or permission of God that the approued amongst vs may be knowne Saint Austin obserued another benefit hence ensuing August de Genesi cont Manich would God it had place amongst vs Vt cum insultant nobis interrogant nos ea quae nescimus vel sic excutiamus pigritiam diuinas Scripturas nosse cupiamus how-euer this prudence it should force vpon vs to consider our steps and not as the Foole in SALOMON to giue credence to euery thing published vnder the name of Truth Secondly Euen the most holy and most vpright in heart are but in part enlightned that though it may be supposed they would not wittingly misse-leade vs yet through remaynes of ignorance the mother of errour they may taint our iudgements and h 2. Cor. 11.3 corrupt our minds from the simplicitie of the Gospell Prophets and Apostles onely excepted there scarce euer was Teacher in the Church so venerable for learning or sanctitie but had his errours as naeues obserued in him Saint Augustine reckoned the most iudicious amongst the Ancients hath his errours obserued both in iudgement and practice his mistake it was that Christ pressing necessitie of eating his flesh and drinking his bloud intended the Sacramentall eating thence grew his errour of Infants admittance to the Sacrament of the Supper and how deuoutly prayed he for his Mother Monica deceased Cyprian a blessed Martyr yet held a nullitie of Heretiques baptisme maintayned stifly rebaptization Saint Hieromes learning who reades him but admires yet how contemptuously speakes hee of the Marriage bed how dotes he on the merit of Virginitie To say in a word Saint Augustine freely confesseth his errours and frailtie his second thoughts wiser vttered his retractations his conscience of weaknesse permitteth to his Reader libertie of iudgement It will euer be true i Rom. 3.4 Euery man is a Lyer Euer the priuiledge of Apostles and Prophets to be guided by an infallible and vnerring Spirit Let no mans learning or sanctitie so farre forestall vs as without tryall to admit whatsoeuer he speaks therefore because he speaks it Thirdly It is a rule in the Apostle Our Faith may not rest on men but on the Lords authoritie the prime obiect of Faith is Veritas prima and whoso hath no other ground to rest on in beleeuing saue the authoritie of men hath no faith but meerely humane We haue heard the duetie and necessitie of it the limits and cautions in performance are these First that principles must rather be maintayned then examined or disputed there are truthes cleere and euident by their owne light of which it were madnesse to
the holy Ghost and in much assurance as yee know what manner of men wee were amongst you for your sakes THree of Pauls euidences swaying charitie to iudge them Elect are here set downe First the power of his Ministerie Secondly the gift of the Holy Ghost connexed with it Thirdly the fruit of the Spirit full assurance of the Truth of the Gospell witnesses whereof he makes their owne hearts whereto he appeales for record Obser The prudence of PAVLS charitie is here worth our notice beleeuing nothing but by euidence Instructing our charitie to like wisedome in iudgement to be guided by reasonable euidences inioyning vs to beleeue no more of others then probable euidence may induce vs compare Heb. 6. vers 9. 2. Ioh. 1. vers 4. Philip. 1. vers 6 7. It is said indeed of charitie y 1. Cor. 13.7 It beleeueth all things is easie of beliefe and readie to be perswaded any good thing of another yet is it not foolishly credulous without reason and against euidence to thinke the profane holy When Peter saw in Simon Magus the signes of hypocrisie all his charitie would not affoord him commendation of sinceritie I perceiue saith hee for all this flourish thou hast made of Faith z Act. 8.23 thou art in the gall of bitternesse and in the bond of iniquitie And Paul himselfe that by precept and practice so much commends charitie and in charitie credulitie yet sticks not to say of Hymenaeus and Alexander they a 1. Tim. 1.19 20. had made shipwracke of Faith for hee had no reason to beleeue Faith could bee there where was no conscience nor care of holinesse It is a strange kinde of charitie I haue heard of in Vse 1 some men perswaded that though Pagans and Infidels shall be damned yet not any Child of the visible Church shall perish a strange rule for charitie to walke by in iudgement of Election to bee borne in the Church is now become a marke infallible of Election to life what is then become of that of IOHN BAPTIST there is not onely Wheate but b Matt. 3.12 chaffe in the floore whose portion is vnquenchable fire It is not to be doubted but the Children of the Church haue some of them c Matt. 11.23 24. greater damnation then many Aliens that know not God Secondly not much vnlike is their errour and imprudence Vse 2 that for outward conformitie sake to workes of Religion in like blindnesse of loue allow to those they fancie opinion of soundnesse yea of zeale also for God A religious zealous Gentleman for a frequent hearer of Sermons though in the meane time the tongue be taynted with common swearing the body with foulest vncleannesse the hands with violence and oppression I say not much of other things but thus I thinke I may iudge A common outragious swearer hath no soundnesse in him of the feare of God d Iam. 5.12 Sweare not at all said the Apostle lest yee fall into hypocrisie as if the custome of swearing did cast out all sinceritie and the ouer-much familiaritie with the Name of GOD in that kind emptie the heart of all feare of his dreadfull Name and made vs meere Formalists in Religion Thirdly this also affoords vs iust Apologie and answere Vse 3 to that vsuall imputation of censoriousnesse and rash iudgement charged on vs by profanest men when wee pronounce onely the sentence passed by GODS Word vpon their actions forsooth we must as Abraham beleeue aboue hope and iudge quite contrary to our euidence We must beleeue the heart is chaste when the mouth fomes out nothing but filthinesse and speech not to be named we must thinke they haue faith of the firmest that haue no knowledge nay despise instruction that they are sorry for their sinnes if they say so though we see in them practice such as Salomon speakes of making sports of sins and triumphing that they can do mischiefe But hath not our Sauiour taught vs to iudge of the fountaine by the streames of the affections by speeches and actions e Mat. 12.33 34 35. Can a good tree bring forth bad fruit affords a purified heart nothing but filthy and vncleane actions Let good be good euill euill And thus thinke though Charitie be not causlesly suspicious yet neither is it foolishly blind The euidences themselues now follow First is the power of Pauls Ministerie Our Gospell was not in word only but in power Their Gospell they call metonymically their preaching of the Gospell as Rom. 2.16 It is said to bee in word only when the sound thereof rings in the eare or at most reacheth to the vnderstanding working therein some literall notices and apprehension of the things taught In power when it pierceth into the heart and preuailes with the affections so farre as to worke a change of the whole man and to f 2. Cor. 3.18 transforme him into the Image of God This vertue and power of the Gospell goes with PAVL as a marke of Election is so questionlesse where it preuayles to Conuersion In the power and preuayling of GODS Word may seuen degrees bee distinguished First Conuincing Secondly Terrifying Thirdly Thorowly humbling Fourthly Delighting Fiftly Restrayning Sixtly Partially reforming Seuenthly Thorowly renewing First It is powerfull to conuince when it so farre preuailes with the Iudgement and Vnderstanding that the Hearers cannot but confesse it is true that is taught and dare not open their mouthes to contradict it Thus farre preuailed Stephen with Libertines and Cyrenians by cleere euidence of Truth that they were not able to g Acts 6.10 resist the Wisdome and Spirit by which he spake And APOLLOS mightily h Acts 18.28 conuinced the Iewes shewing by Scriptures that Iesus was that Christ Secondly To terrifie when passing from the vnderstanding to the Conscience it strikes it with horrour and feare of wrath due for sinne So vertuall was the speech of Paul a Prisoner in the heart of his Iudge that hee i Acts 24.25 trembles to heare him treate of Temperance Iustice and the Iudgement to come Thirdly Thorowly to humble when all k 2. Cor. 10.5 high thoughts of selfe-righteousnesse are cast downe and the guiltinesse of sinne feelingly acknowledged men yeelding themselues culpable of eternall condemnation the issues whereof are l Acts 2.37 perplexities and remedilesse feares in some vtter and final desperation as we haue instance in m Gen. 4.13 Cain Fourthly To delight when the heart is affected with some kind of sweete taste and rellish in the good Word of God and is taken with some kind of reioycing and delight therein as we read of those n Mat. 13.20 temporary beleeuers to whom may be added those the Apostle saith o Heb. 6.5 taste the good Word of God Hence followes desire somewhat eager to be farther acquainted therewith till such time as persecution ariseth for the Gospell Fiftly To restraine when it becomes a bridle to withhold and curbe the head-strong inclination
deliuered vs the misery from which he deliuers from the wrath to come Iesus who deliuereth It seemes then his propertie in communicable to deliuer vs from Hell No Creature in Heauen or Earth is therein sharer with him There is no name giuen vnder Heauen by which we can be saued saue c Act. 4.12 onely the Name of Iesus him hath d Rom 3.25 God proposed to bee the propitiation him hath God the Father e John 6.27 sealed and sent with commission to the worke Vnderstand it by way First of Merit Secondly Efficacie Thirdly Aduocation The necessary conditions required to our deliuerance performable by no Creature proue it First f Rom. 3.26 yeelding full satisfaction euery way equiualent to the offence of God which none but a person of his excellencie could performe Secondly g Heb. 1.14 rescuing vs out of the power of Satan who had vs as Gods Iayler deliuered to bee tormented a rescue possible to none from that h Mat. 12.29 strong man armed but this Sonne of God stronger then hee his priuiledge and prerogatiue Royall it is to deliuer vs from the wrath to come Vse Iesuites assume their Name of Iesus and differ by their order from others in specialtie First of imitation Secondly of endeuour to promote the honour of Iesus in sauing soules of Gods people Will you see how they honour him they rob him of his Royall prerogatiue of being i Mat. 1.21 Sole Sauiour of his people from their sinnes As they haue erected their Head to bee a Counter-Christ so thousands of others to be Counter-Iesuses So many Saints so many pettie Sauiours they haue made to share with our Iesus in this honour of sauing soules from wrath Iesus deliuers only from wrath eternall Iesuites Saints by their ouer-flowing righteousnesse from temporary wrath in Purgatorie Yea so many Christians so many Sauiours in part of themselues as if Christ had payd but part of our price merited something towards our abilitie of sauing our soules from the hand of Hell I say not much on this occasion But sure I am what euer comes vnder the Curse of the Law from that Christ k Gal. 3 13. redeemed vs by being made a Curse for vs and that not by vs but l Heb. 1 3. by himselfe bearing m 1. Pet. 2.24 our sinnes in his body vpon the tree Let vs carefully preserue this honour vntouched to our Iesus Manie Popish Errours may bee holden without remedilesse perill of damnation In this point who so is Popish or Iesuiticall let him feare lest hee forfeit his share in this blessed Deliuerance The act it selfe followes Deliuerance or rescue Quest How workes hee our Deliuerance Answ First Merito Secondly Spiritu is the compendious answere Thus vnfold it First he subiects himselfe to enduring that wrath wee had by our sinnes deserued that in the act is past in the vertue permanent Secondly he giues his Spirit to worke Faith to make vs capable of this Deliuerance according to the tenour n Ezech. 36.27 of the Euangelicall Couenant Thirdly by the same Spirit hee o Ier. 32.40 puts his feare in our hearts and causeth vs to walke in his Statutes Fourthly defends vs from temptation p 1. Cor. 10.13 2. Cor. 12.7 or protects vs in temptation that the issue may be comfortable Fiftly In our fals of frailtie q 1. Iohn 2.1 intercedes for pardon suppeditates Grace by renewing acts of Faith and Repentance Finally protects and safegards vs from the rage of Satan that that r 1. Iohn 5.18 euill fasten not on vs to depriue vs of Saluation Thus doth our Iesus deliuer vs. Ioyne hereto consideration of persons sharing in this Deliuerance Vs. Vs in this question hath a double Antithesis one vnto Angels another to men vessels of wrath both would be weighed the better to prouoke to thankefulnesse Hee tooke not vpon Å¿ Heb. 2.16 him Angels but the seed of ABRAHAM Not Angels their nature hee assumed not nor sustayned their person in suffering they fell irrecouerably and suffer the vengeance of eternall fire That is not all the specialtie of his Loue. Mans Nature hee assumed but doth hee deliuer all Mankind not sure in the issue nor I dare say in his intention Therefore see euer restraints annexed in the Word of God Vs saith Paul t Rom. 5.14 whom he cals whether Iewes or Gentiles Vs that beleeue them that God u Iohn 17.9 gaue him out of the World Vs saith PETER whom hee hath redeemed x 1. Pet. 1.18 19 from our vaine conuersation more or other then God hath chosen haue no share in this happy Deliuerance And these restraints are current in the Word of God Two other others haue made one Iewes in their enuious Pride another infirme Christians in their ignorance or weaknesse They forbid vs to y 1. Thess 2.16 preach to Gentiles that they may be saued at no hand endure speech of turning z Act. 13.46 50 to the Gentiles yet are they all Abrahams seed that follow his faith ABRAHAM was iustified a Rom. 4.10 11 before circumcised A signe said the Apostle that to the vncircumcision also was intended the blessing of ABRAHAM If Paul seeme a Iudge incompetent saith Isai 8. Let b Rom. 15.9 10 11 12. Gentiles prayse God for his mercie And againe Reioyce ye Gentiles with his people And againe He that shall rise to raigne ouer Gentiles in him shall the Gentiles trust A second causlesse restraint is that Gods Children make in their weaknesse thus vnder this Vs come Beleeuers none but such as ABRAHAM that are fully assured and neuer doubt of their Deliuerance none but such whose sanctification admits no interruption nor scarce euidence of imperfection by particular fals of Infirmitie What then shall become of the generation of the Iust whose doubtings and frailties are recorded in Scripture yea as Disciples in another case Who then can bee saued Better things is the Apostle perswaded of many weaklings and speakes more comfortably to wearie soules They are all in compasse of ABRAHAMS Couenant that walke in the c Rom. 4 12. steps of ABRAHAMS faith yea though they bee not able to keepe pace with him Be mercifull said NEHEMIAH to them d Nehem. 1.11 that desire to feare thy Name that would faine flye from euill but cannot as they desire being clogged with the flesh Who shall deliuer me sayd the Apostle me whom sinne e Rom. 7.23 leades captiue in particulars I thanke my God through IESVS CHRIST And there is no f Rom. 8.1 condemnation to them that are in CHRIST IESVS not walking after the flesh but after the Spirit though in particulars flesh preuayle to misguide them Vs then that hee hath called vs that beleeue in any measure so wee striue to grow in faith and bewayle our infidelitie Vs that would doe good and endeuour to fly from the corruption in the World through lust yea
make vs watchfull how we giue way to like temptations In all is the same inclination naturall to Apostasie and were it not wee are o 1. Pet. 1.5 kept by Gods power to saluation like would be our issue I beseech you therefore beware how yee p 2. Cor. 6.1 receiue the grace of God in vaine lose not the reward of your hearing praying obeying all things feare to be noted of backesliding or to abate any thing of your discreet feruour No state is more discomfortable then that of Apostasie better neuer to haue knowne then q 2. Pet. 2.21 knowing to turne backe from the holy Commandement Will it be amisse to acquaint you with the wiles of Satan and by what degrees he insensibly drawes many into that state First from feruencie he leades to temper to moderation as plausibly hee termes the r Reuel 3.15 lukewarme worst temper of the soule in deuotion Not good he saith to be ouer-egre we may Å¿ Eccl. 7.16 be iust ouer-much there is a reason in all things by which pretence of discretion how many haue left their first loue and falne into profane neutralitie Secondly alluring to carnall libertie vpon former euidences of Gods fauour and suggestion of vnchangeablenesse of Gods loue and the irreuocablenesse of his gifts and calling True suggestions But how I wonder can they thinke themselues amongst the Called according to Gods purpose that turne his grace into wantonnesse when as the t 2. Pet. 1.10 2. Tim. 2.21 euidence of that calling and election is care to depart from euill They should remember that though it be necessarie to repent in hope yet it is dangerous to sinne in hope * Bernard de Annunc serm 3. It is Infidelis fiducia solius maledictionis capax quando in spe peccamus Cause enough such haue to feare lest former signes of grace were shaddowes only of that grace that saues or the Hypocrites flashes their strong delusions Thirdly there is yet a third and it is much amongst men that loue to make experiments in earthly vanities and to proue whether it be not possible to preserue their wisedome with a little indulgence to the flesh Salomon in that humour made shipwracke of good conscience u Eccl. 2.3 whiles he desired to proue his heart with worldly vanities to see whether they could affoord him any such contentment as worldlings fancied to themselues therein In this case it is safest First to rest in Faith of the Word of God It tells thee all is x Eccl. 12.13 vaine to the feare of God beleeue it without proofe Secondly in euils it is safest to learne by other mens rather then by our owne experience Beleeue their relation that hauing glutted themselues therewith crie out of nothing but vanitie and vexation of spirit Were he not a mad man that seeing the infectiousnesse of the pestilence or leprosie in others experience would for more sensible proofe aduenture into infected houses should we not thinke him out of his wits that would not beleeue the fire will burne till hee had throwne himselfe into a scorching flame as furious and infatuate are they that throw themselues into the mouth of the Deuill to proue experiments of possibilitie in the rescue Annexe we preseruatiues against this dangerous euill First beware of y Psal 19.13 presumptuous sinnes sinnes against conscience and in pride and contempt of God committed If any shall z Deut. 29.19 20. blesse himselfe in his wickednesse vpon hope of Gods mercy to that mans sinnes the Lord will not be mercifull Secondly feare to a Ephes 4.30 quench or smother the sweet motions of Gods Spirit that would leade thee to perfection Thirdly in Gods seruice seeke not earthly things as if they were the reward of Religion By this occasion many haue reuolted from Faith and all feare of God for that they b Mal. 3.14 15. missed that ease and honour they aymed at in entring religious courses VERS 6.7 But now when TIMOTHEVS came from you to vs and brought vs good tydings of your Faith and Charitie and that yee haue good remembrance of vs alwayes desiring greatly to see vs as we also to see you Therefore Brethren wee were comforted ouer you in all our affliction and distresse by your Faith HItherto of Timothees sending to Thessalonica together with the causes thereof followes his returne thence and the report hee makes to the Apostle touching their gracious estate wherein are obserueable First the matter of the tydings and relation Secondly the effects of it in the Apostle The things he makes relation of are First their Faith Secondly loue to the Saints Thirdly specialtie of loue to the Apostle declared by two effects and properties of loue First remembrance of him Secondly and desire to see him The effects in Paul are First Comfort Secondly Life Thirdly Thanksgiuing Fourthly Prayer c. Obser Of your Faith and Charitie The frequent coniunction of these Graces in the Apostles writings occasions to obserue their vndoubtfull concurrence in the hearts of Christians Compare Col. 1.4 Philem. ver 5. 1. Thes 1. vers 3. c. Thom. 1.2 q 65. art 4. The question is ancient amongst Popish Schoolemen especially the followers of Thomas And is thus resolued To Faith they assigne a double subsistence one in genere Naturae the other in genere Moris The meaning of their termes thus conceiue Faith they say hath the truth of his subsistence in genere Naturae when it hath all the essentials of its Nature Scot. in 3. Dist 36. ad Art 4. whereby it is distinct from other intellectuall habits and is principle of the proper acts thereof in respect of its proper obiects Suppose when there is wrought in a man a firme and voluntarie assent to diuine Reuelations for the authoritie sake of the diuine Reuealer Such Faith true in it kind who can denie may be without Charitie Faith true in genere Moris when it is growne to haue a vertuous subsistence in vs that is as Scotus interpreteth an acceptablenesse with God and becomes to be a disposition to beatitude and fit to attayne the vtmost superexcedent end This they confesse is not nor can be without Charitie In which opinion beside more obscure and Philosophicall explication what great oddes can bee discerned from that wee teach Euen we confesse there may be true Faith where Charitie is not true in it kind assenting firmely to the whole truth of God which some call Catholike some Historicall Faith But that there should bee iustifying Faith and such as giues vs interest to Christs righteousnesse and eternall life without Charitie wee hold a dreame phantasticall hauing no footing in the Word of God Faith that iustifies c Gal. 5.6 workes by loue If there bee any that workes not by loue Saint Iames saith d Iam. 2.26 it is a corps of Faith without life and power to iustifie vs in the sight of God yet followes it not hence
r 1. Cor. 5.10 must wee goe out of the World But familiarly to vse such what is it but First to harden them in euill Secondly Without calling to frequent their company is to hazzard thy selfe to infection Thirdly To wound fame at least by this shew of euill occasioning beholders to censure vs as fauourers of their lewd courses Costly and gorgeous attyre is not to all men at all times vnlawfull The High Priest amongst Iewes had his Vestiments of the costlyest and our Sauiour blames not SALOMON Å¿ Mat. 6.29 for his clothing in Royalty But beyond compasse of ability to array our selues is Prodigalitie aboue our Calling no lesse then Pride at least a shrewd species and appearance of it I cannot oft enough repeate that Canon of Bernard so much vse hath it in the life of a Christian All our actions and intendements should be preuented with this triple consideration First An liceat Secondly An deceat Thirdly An expediat Things lawfull in themselues may be vnseemely for our state and calling vnbehooueful also to benefit of others Thinke vnlawfull for thee whatsoeuer implyes eyther inexpediencie or indecorum Secondly And must the showes of euill be auoyded how much more should the euils themselues bee abhorred Is the shew of Idolatry so euill how much more accursed is Idolatry it selfe Is it so euill to seeme couetous much more to bee so seeme wee neuer so liberall or religious Cursed Hypocrites there are many scrupulous of nothing but the showes of euill so their outside be painted no matter how full of rottennesse their inwards are Let them but seeme deuout others shall haue leaue to expresse the power and life of Godlinesse Let them not seeme prophane they t Titus 1.16 will be abominable disobedient and to euery good worke as reprobate But is it euill to seeme euill much more to be so By seeming euill thou woundest Fame by being euill thou piercest Conscience and exposest thy soule to the wrath of God Thirdly From all appearance Greater or lesse Therefore from euils all be they neuer so small There is a kind of Libertinisme coasting nearer vpon prophanenesse then what the Apostle here interdicts vs and it is much amongst men A generation we haue whose whole out-cry is against precisenesse and strict care to flye from euill Enough they thinke it to shunne grossest sinnes with lesser the Lord will beare It is our too much nicetie once to scruple them First Let vs consider the greatest appearance and shew onely of euill is lesse euill then the least euill that is euill in realtie yet must all shewes of euill be auoyded Secondly u Mat. 5.19 The breach of the least Commandement makes vs lesse then nothing in the Kingdome of Heauen Thirdly Little sinnes haue often great consequences draw after them greater in case they be neglected Nemo repentè fit pessimus Fourthly At least by their multitude they prooue pernicious AVGVSTINE * Aug. in Ioan. Item in Psa â—29 Bernard Tunc leue dixeris c. Minutae sunt guttae quae flumina implent minuta sunt grana arenae sed si multa arena imponatur premit atque opprimit Hoc facit sentina neglecta quod facit fluctus irruens paulatim per sentinam intrat sed diu intrando non exhauriendo mergit nauim Fiftly And can we call it little wherewith Christ is offended for which we must be brought to Gods Iudgement Seate when it is so fearefull to fall into the hands of the liuing God Let vs all bee exhorted x Heb. 12.13 to make straight steps to our feete to walke accurately and y Ephes 5.15 exactly according to our rule to hate z Iude 23. the garment spotted of the flesh Prouiding for Conscience by eschewing euill for Fame by auoyding the shewes of euill And of the matter and substance of the Epistle hitherto VERS 23. And the very God of Peace sanctifie you wholly and I pray God your whole spirit and soule and bodie bee preserued blamelesse vnto the Comming of our Lord Iesus Christ. THE Conclusion of the Epistle remaynes Wherein wee haue first a Petition put vp vnto GOD on behalfe of this people wherein summarily the Apostle prayes God to worke in them what hee had exhorted vnto progresse and perseuerance in Sanctitie The points obseruable are First That hee prayes Secondly What hee prayes His fact and the matter of it From his fact praying God to effect what hee had exhorted vnto we learne That the vertue and power of all exhortation of the whole Ministerie depends on the blessing of God PAVL planteth APOLLO watereth It is a 1. Cor. 3.6 God that giues the increase First what else shuld be the reason why the same word preached by the same Minister in the same euidence of the Spirit and power becomes vertuous in some to their amendment and eyther hardens others or at least amends them not Why b Acts 16.14 Lydia alone amongst that multitude beleeues the preaching of Paul Why c Esay 6.13 a tenth only returnes at Esay his preaching the rest are hardened Is it mans will only that puts this difference or rather the grant or denyall of the Grace of God In Lydiaes case Luke giues the reason of her attention God opened her heart In the Disciples our Sauiour d Mat. 11.25 God hid those things from the wise and prudent and reuealed them vnto Babes Secondly If nothing else this yet is sufficient euidence meanes weakest in the eye of Reason are often mightiest in operation In playnest obseruation the greatest Clerkes haue not alwayes beene the most fruitfull Ministers Men comparatiuely of weakest parts for Learning and other indowments GOD hath made his chiefe instruments to inlarge his Church that it might euer bee true that Paul hath God chooseth the e 1. Cor. 1.27 weake and foolish things of the World to confound the wiser and more mighty Thirdly And the weakest kinde of preaching most voyde of that which men call learning and ostentation f Cor. 1.21 the foolishnesse of preaching hath had greatest vertue in the hearts of the people In all experience the preaching most admired for depth and profoundnesse hath beene respectiuely most barren for this end I thinke That the g 2. Cor. 4.7 power might bee knowne to bee of God The weaker the instrument the more euident is the power of the principall worker More euidently appeared God Authour of victory to Gideon in that with a h Iudg. 7.20 21 few Pitchers and Lampes hee discomfited the Host of Midian then if the Armies of Israel had accompanied him to the Battell A man might easily see it was another breath then i Iosh 6.20 that of Rammes Hornes which ouerthrew the wals of Iericho by the sillinesse of the meanes vsed to that purpose First The meditation admonisheth to ascribe glorie of our Conuersion or whatsoeuer benefit we haue receiued by the Ministerie to that God of all grace
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