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
The thing whereof the certaintie is is the Proposition whereto the Assent is giuen The certaintie the Assent it selfe Necessarily must these be distinguished for it is possible to be vndoubtfully and fully perswaded euen of what is false as Paul was vndoubtfully perswaded that he l Act. 26.9 ought to doe many things against the Name of Christ his perswasion was certaine in respect of the Assent yet the thing vtterly false And euen in iudgement of charitie there may be a firmenesse of perswasion and assent though no truth in the Proposition assented vnto Infallible certaintie implyes both these first firmenesse and fulnesse of assenting Secondly certayne and necessarie truth of that which wee are thus firmely perswaded of Cortitudinem Subiecti Obiecti That of Charitie may imply some firmenesse of perswasion imports not certayne and necessarie truth of that whereof the perswasion is Whether this Distinction hath any footing in the Scriptures is the next inquirie The first member is acknowledged by the Antagonist Let vs see whether the other may not find footing there They denie the Lord that m 2. Pet. 2.1 bought them and bring vpon themselues swift damnation after what iudgement speaks S. Peter of infallibilitie or of charitie I know the man is as much abhorrent from that Distinction of sufficiencie and efficacie of Christs death as from this of infallibilitie and charitie in point of iudgement I presume also he holds that none of Christs redeemed are damned yet of some damned saith Peter the Lord bought them expressing that perswasion the Church had of them before their Apostasie Where grounded but on that rule of Charitie n 1. Cor. 13.5 7 to beleeue all good things of others in whom wee see no euidence of the contrarie Compare Act. 8.13 Heb. 10.29 the same Peter expressing the ordinarie measure of certaintie we haue of other mens sinceritie vseth a word importing though not want of firmenesse of his perswasion yet possibilitie of falshood in the thing By SILVANVS a faithfull Brother to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o 1. Pet. 5.12 as I suppose And reasons he had enow so to suppose The man hauing so largely approued himselfe to the Church of God only because in the thing he might erre a terme is selected implying possibilitie of his erring in the person yet sufficiently expressing such firmenesse of perswasion as Charitie following outward euidences might gather touching his fidelitie Like see Philip. 1.6 7. Collat. wee haue seene the sense of the termes and in part the footing this Distinction hath in the Word of God Of whether sort was Pauls iudgement here professed Of infallibilitie saith the vpstart Prophet Traske and thence is his collection That one may know anothers election or that one that is the Child of God may infallibly know the regeneration of another of whom I desire first to know the quantity of his Conclusion whether is it vniuersally or particularly to be vnderstood may all know the election of all or is it the priuiledge of a few I purpose not to quarrell about his making election and regeneration all one I will take his latter clause as a limitation or explanation of the former that his meaning shall be the Elect not before regeneration but after may know the election of others namely after they are once effectually called meanes hee all the Regenerate or some Certainly his reasons conclude as well for all as some as well for weake Nouices while they are weake as for stronger men that haue receiued his Spirit of discerning euen these be they neuer so weake are subiects of one Kingdome Citizens of one Citie Children of one Father Seruants of one Houshold Members of one Body or if there be any other similitude more liuely expressing our neere coniunction in the body of Christ as well agree they to Babes in Christ as to stronger men like say wee of the Commandements To put difference to loue the brethren c. so that his giddie disciples need no longer hang on him as their Oracle to know their election for any Nouice in his Schoole may as fully reueale to them that their names are written in the booke of Life Truth is it is neither generally nor particularly true but vniuersally false that any man without extraordinarie reuelation knowes the election of another Let vs heare his Reason first is from the neerenesse that is betwixt vs we are subiects of one Kingdome Citizens of one Citie Children of one Father therefore one may infallibly know the election of another Obiect They that are so neerly linked together as subiects of one Kingdome branches of one Vine members of one Body c. may infallibly know the election and regeneration each of other But the elect regenerate are thus neerly linked together Ergo. Answ The Proposition is vtterly false this neernesse of our coniunction is no sufficient cause of infallible knowledge of election or regeneration more then of the persons thoughts speeches secret actions one of another Why may I not as well reason thus They that are Citizens of one Citie branches of one Vine members of one Body may know infallibly the persons names secret actions speeches thoughts each of others But the p Heb. 12.23 Spirits of the iust made perfect in heauen all Gods people dispersed farre and wide ouer the face of the whole earth are thus neerly linked together therefore they may know the persons names secret actions speeches one of another And so it shall no longer be true that Isay hath q Isai 63.16 ABRAHAM knowes vs not and ISRAEL is ignorant of vs nor need Papists any longer talke of a speculum Trinitatis or relation of Angels or toyle themselues to deuise a meane of conueying our prayers mentall or vocall vnto the Saints departed we haue all in a short compendium the nighnesse of the bond dead and liuing Saints are linked as members in one body therefore may know each others wants thoughts actions as well I dare say by this Argument as we one the election regeneration of another Sir let me know of you sith the Argument it selfe affoords not by any vertue in it your Conclusion How it is more auayleable to enforce knowledge of election then knowledge of mens persons actions c. linked in this bond or where you find Gods Spirit declaring the vnion and communion with the Father and Sonne and one with another inferre as you doe that therefore wee may thus infallibly know each others election The dueties of loue compassion r 1. Cor. 12. 14. communicating gifts c. each to others benefit I find in Scripture sometimes inferred from this ground the infallible knowledge of each others election or regeneration I find no where enforced out of our neere coniunction The second reason taken from predictions of Prophets It was prophecied that the Elect regenerate should infallibly know each others election therefore they may infallibly know each others election That
it to glorifie GOD or to whine Prayse from men Et eris mihi magnus APOLLO Thirdly To know our owne Election and Regeneration is difficult therefore to know other mens impossible o 2. Pet. 1.10 Giue diligence to make your Calling and Election sure It is a taske of much toyle and paines such diligence else had not beene enioyned by the Apostle p 2. Cor. 13.5 Prooue your selues whether you be in the faith examine your owne selues hee doubles the exhortation to intimate that it s not a single search will serue to procure assurance and weigh but these Reasons First our willingnesse to bee deceiued and flatter our selues in nothing more then in our spirituall estate Secondly the small measure of Grace comparatiuely to the masse of corruption dwelling in our members Thirdly that counterfets of sauing Grace approching so neere the nature of it As to discerne a graine of Mustard seed in a heape of chaffe or in a masse of other seeds neere of kin vnto it so difficult is it to discerne grace in our owne hearts Fourthly the whole bodie of sinne must be mortified euery member of the old man mortified in a measure q 2. Pet. 1.5 8 9 All graces accompanying saluation in their number though not in their degree complete must be had and discerned to be had of him that will be sure of his Election and Calling Fiftly to which if we adde consideration of our partiall declinations frequent interruptions of the exercise of Gifts receiued the ebbing and flowing of Grace in our hearts together with the experience of all Gods Children that are truely such wee shall see it is no idle mans imployment to procure and maintaine assurance of his owne Election And shall we thinke it so easie to discerne another mans The taske is easie if Master Traske say true permit we our selues to the inspection of him or his disciples we shall presently attaine that assurance that with so many sighes and grones and strong cryes and teares we scarce at last procure in any measure of infallibiltie or vndoubtfull certaintie Fourthly Consider the manner of ascending to assurance of Election and Saluation wherein I may iustly suspect these men are yet vncatechized the conclusion will easily appeare It is by discourse the ground whereof GODS Spirit layes downe in Scripture in generall Propositions The assumption is made by our owne spirits assisted and sanctified by the Spirit of God Suppose thus r Rom. 8.14 17. They that are led by the Spirit of God are the Sons of God and heires annexed with Christ I am led by the Spirit of God I therefore a Childe of God and Heire of Saluation in like sort Christ is ſ Heb. 5.9 Authour of Saluation to all that obey him I obey him therefore to mee is Christ Authour of Saluation The proposition we are assured of certitudine fidei the assumption only certitudine experientiae out of that taste we haue had of Gods goodnesse and experience of his Spirits power in sanctfying vs. Can I feele and experimentally know the impressions of Gods Spirit on another mans heart taste I the sweetnesse another feeles in Gods infusion of his loue into his heart by the Holy Ghost giuen vnto him Is my Conscience witnesse of GODS wayes to another mans soule or of the actions of another mans heart If not where is mine infallible knowledge of another mans Election and Regeneration That t Hose 2.17 Manna is absconditum that is saith an Ancient the sweetnesse felt of Christs dwelling in the soule is not seene of any but felt of the Eater the name on the white stone none knowes but hee that receiues it the benefit of adoption is not knowne but by experience Fiftly I would now tell him out of Ieremie how u Ier. 17.9 deceitfull the heart of man is aboue all things who can know it but that hee hath forestalled mee professing that in this iudgement he hath not to do with the heart but with the Spirit that sanctifieth the heart But Good Sir will you discerne so infallibly the Spirit sanctifying the heart and not see the heart he sanctifieth fidem tuam No that is not the meaning But this knowledge hee receiueth not from mens hearts but from the Spirit that searcheth the hearts and tryes the reines From the Spirit I demand speaking to him in the Word or by secret inspiration Non redoles sed oles I assure you you smell strongly of the Euthusiasme of Anabaptists Familists the fathers of your Faction And of the question thus farre It remaines now to bee enquired whether Paul speakes after Iudgemēt of infallibility not rather of that of charity Of that of Charitie only was and is my resolution The Reasons these The certainty and firmenesse of perswasion expressed in the terme of knowledge he extends to all in this Church of Thessalonica for for them all he giues thankes Verse 2. And was his perswasion so infallible of all in this Church A strange Church visible was in this Citie and such I dare say as the earth neuer yet affoorded since men were multiplyed on it wherein was no x Mat. 3.12 13 26. Chaffe mingled with the Wheate no y Aug cont Epist Parmen lib. 13. cap 3. Tares amongst the good Corne. Nunquid in agro dici potest quid paleis ad Triticum quando eadem radice portantur Nunquid in area vbi paritèr triturantur Sed vtique in horreo quid paleis ad Triticum said Saint Augustine sweetly The priuiledge of Heauen it is as of Gods Granarie to receiue Wheate only without Chaffe In the Field they grow together in the floore they are threshed together the separation is not made till they come to the Granarie In the Arke was a Cham in Abrahams Family an Ishmael in CHRISTS Schoole amongst the twelue z Ioh. 6.70 a Deuill incarnate Let him beleeue that lists in Thessalonica there were none in the Church but who were of it and that Pauls certaintie of euery of their election was infallible not subiect to error If this reason perswade not that other will enforce Cap. 3.5 Lest the Tempter had tempted you and our labour should be in vaine It should seeme then he was something fearefull of their Apostasie and iealous lest that might befall them that hee mentions to the Corinthians that they a 1. Cor. 15.2 had beleeued in vaine Can wee thinke hee would feare the vtter Apostasie of any whom infallibly hee knew to be elected was hee to learne trow we that b Matt. 24.24 the Elect cannot possibly be so deceiued when as he teacheth so peremptorily that c 2. Tim. 2.19 foundation stands sure and the d Rom. 11.29 gifts and calling of God are without repentance and reuocation It remaynes then that his knowledge here professed was probable only not infallible If to any the terme seeme strange that a perswasion possibly erroneous should be stiled
there a Tenth that should returne Maruell not at it the proper end of the ordinance is that thereby sinners should be conuerted vnto God and hereto we are sent Ioh. 15.16 What Christ speaks to Peter and Andrew is true of all in their measure they d Matt. 4.19 are made Fishers of men Besides the promise is made of his presence and Spirits assistance to worke with vs in the faithfull discharge of our Ministerie e Matt. 28.20 he is with vs to the end of the world not onely by his power and prouidence to protect vs but by his Spirit and Grace to giue life to our Ministerie Vse It serues to animate and encourage all Gods Ministers that haue any comfortable assurance of Gods sending them to the worke without doubt of successe to giue themselues with instance to their Vocation and Calling As for many other reasons enough to encourage the most negligent and timerous so especially for this that they are assured their labour shall not be altogether vaine in the Lord. What may incite vs if this will not that GOD hath assured vs we shall saue the soules of his people f Pro. 11.30 he that winneth soules is wise yea glorious in the sight of God What if it be our lot to preach the Gospell euen where the Name of Iesus was neuer heard of what if it be a people neuer so deeply drowned in Idolatrie and profanenesse our Ministerie shall not be in vaine And see how many Arguments of encouragement the LORD hath giuen vs. First that our seruice shall be accepted whatsoeuer the g 2. Cor. 2.15 issues be though perhaps it be true of vs as of our Sauiour We h Luk. 2.34 are sent as well for the fall as for the rising of many in Israel Secondly not accepted onely but plentifully i Isai 49.4 Bernard rewarded Lest any say if the issues be answerable Bernard saith well wee haue our recompence secundum laborem not secundum prouentum Secondly it shewes to what cause we may impute the deadnesse of many mens Ministerie in the Church of God though I may not be peremptorie yet this I thinke is true out of the grounds forelaid barrennesse of our Ministerie is a probable signe at least either of our not sending to the worke or of our not walking with a right foote to the Gospell Quest Condemne we then all of bad entrance or vnfaithfulnesse whose paynes are fruitlesse Answ First the fruit of our Ministerie is not all of one sort there are some that lay the foundation k 1. Cor. 3.6.10 others that build thereupon some that plant others that water I thinke I may boldly say they are either not sent or else vnfaithful in their Calling whose Ministerie is not in one of these kinds effectuall Secondly the fruit of our Ministerie is not alwayes manifest there may be fruit that is not presently discerned saith ELIAS l 1. Kin. 19.10 18. I only am left yet was there a greater remnant 7000. Ioh. 12. It is noted that amongst the m Ioh. 12.42 Rulers there were some that beleeued in Christ who yet being but Nouices durst not confesse him In Iezabels houshold was a faithfull n 2. King 1.14 Obadiah thinke you he had scaped with his life had hee beene so knowne to Iezabel Lastly if yet no fruit yet sooner or later it shewes it selfe God will not alwayes be wanting to the labours of his seruants faithfully and sincerely performed VERS 2. But euen after that we had suffered before and were shamefully entreated as yee know at Philippi wee were bold in our God to speake vnto you the Gospell of God with much contention FOllow now the helping causes or meanes to the efficacie of Pauls Ministerie where first occurres his boldnesse in deliuering Gods Truth to the people amplifyed First by the measure of it intimated in mentioning the hindering causes thereof his afflictions Secondly by the Fountayne whence it issued We were bold through our Lord. Obser Hence then let vs note it as one necessarie propertie of a Minister desiring to haue his Ministerie fruitfull that is boldnesse in deliuering Gods Truth to his people the nature of it thus conceiue out of the Etymon of the Word First when a man speaks al the Lord commands him to speake As PAVL kept backe o Act. 20.27 nothing of Gods counsell Secondly when with libertie and freedome of speech hee vtters his message without feare of mens faces see it enioyned and after a sort explayned p Jer. 5.7 8. Goe to all that I send thee vnto speake all that I command thee be not afraid of their faces Prayed for with instance by Apostles Act. 4.29 enioyned to be remembred by the people in their prayer for the Apostle and a reason there giuen that hee might speake q Ephes 6.19 as he ought to speake as if hee had thought the timorous deliuerie of the Word of God beseemed neither the Messenger nor the Maiestie of the message Examples see in Elias and him that came after him in the Spirit and power of ELIAS Hereto wee all whom God hath put in trust with the Vse 1 Ministerie are to be encouraged that no feare or other by-respect make vs suppresse any part of Gods Truth expedient for the people to know Reasons are many First it is that that procures vs authoritie in the consciences of the people I know not how things timorously deliuered though neuer so truely lacke their life in the Hearers hearts whiles they beginne to thinke our selues suspect the Truth of what we deliuer Secondly it is no small encouragement to meditate that the Lord is with vs to defend vs and that preuayled so farre with Ieremie that though his resolution was to r Ier. 20.9 11. speake no more in the Name of the Lord yet when hee considered the Lords presence with him he could not but prophecie Thirdly that Argument me thinks is piercing Å¿ Ier. 1.17 lest the Lord destroy vs. Helps to procure it First assurance of our Calling from God It brings with it how many Arguments of Confidence First assurance of protection Secondly Conscience it selfe suggests necessitie of boldnesse Thirdly puts to silence all those idle debates and consultations with flesh and bloud Secondly assured warrantie of what we teach whether to enforme iudgement or to rectifie affections therefore Paul wills to build all exhortations reproofs c. t 2. Tim. 4.2 vpon doctrine that wee may be able to demonstrate what we reprooue to be a sinne what we perswade vnto to be a duetie Thirdly a cleere Conscience before God and men This makes u Pro. 28.1 bold as Lyons and nothing more deiects the spirits then guilt of sinne Fourthly x Act. 4.29 prayer to God to abate that timorousnesse naturall that in best duties shewes it selfe Secondly The people hence learne as not to forget their Ministers in Prayer to GOD for this grace to bee doubled vpon
if we pray as we ought They ill prouide for their comfort in temptation that vnder pretence of vnworthinesse to obtayne or coldnesse in Prayer neglect this Ordinance of God that to all other the spirituall armour u Ephes 6.18 Bernard giues strength Grauis equidem nobis est inimici tentatio sed longè grauior illi oratio nostra Thirdly To these let be added the complete armour mentioned by the Apostle Fourthly Obseruance of Satans wiles and our owne infirmities where his greatest likelihood is to preuayle Secondly The censure is not harsh to say of any entising to euil that they are instruments or x Iob. 8.44 Children of the Deuill whose works ethey do whose nature they resemble One said once Quot peccata tot Daemonia so many euils so many Deuils we may truly say so many Tempters so many incarnate Deuils A people rise in euery place Pharises were not more painfull y Mat. 23.15 to make Proselites then they partners in their excesse of ryot z Prou. 4.15 Their sleepe departs except they cause some to fall Our Sauiour stucke not to call a Mat. 16.23 PETER Satan in that case Quest How may Satanicall temptations bee discerned from those of our owne concupiscence Answ I thinke with Bernard Bern. in Cantic Serm. 32. it is scarce possible to put exact difference neither is it much materiall to know This hold for a rule Whatsoeuer thought exalteth it selfe b 2. Cor. 10.5 against the obedience of Christ is a temptation whether from Satan or from thine owne heart is somewhat curious to inquire our care should be not to consent thereto Obser The Tempter The Deuill then is a Tempter but sure wee are he is no inforcer Hee may suggest perswade prouoke to euill enforce hee can no man to yeeld to his temptations There is a threefold libertie of the will First from sinne Secondly from miserie Thirdly from necessitie The two first we lost in ADAM from necessitie and coaction the will is still so free that if it could be constrayned it were no will Therefore the Lord in conuersion forceth not the will but sweetly inclines it The Deuill in temptation compels not but perswades it Truly said the Heathen Nemo nolens malus and nemo peccat inuitus Not a Beare or Lyon but a Serpent supplanted our first Parents a creature not stronger but more subtle then others Serpens Bern de duplici Baptismo ô EVA decepit te decepit profectò non impulit aut coegit The euill spirit returning ingreditur non irruit eum alijs septem nequioribus non fortioribus Quest How then say we of Gods Childrens infirmities they are inuoluntary sinnes Answ First simply and in euery respect inuoluntary they are not their actions are of mixt Nature in part voluntary partly inuoluntary because the consent is not full Secondly In Gods Children is flesh and Spirit the will is partly fleshly partly spirituall as farre as it is spirituall it consents not but quâ carnalis it yeelds willingly to motions of euill This once we are sure force there can none bee offered to the will The Deuill may tempt hee cannot enforce Therefore Eue desiring in best manner to excuse her selfe complaynes of deceit not of constraint The Serpent c Gen. 3.13 beguiled me and I did eate Vse So that vainely men attempt excuse of their wilfull sinnes by deriuing their blame from themselues to the Deuill Obiect The Deuill forsooth ought them a spite therefore drew them to Theft Murther c. Answ First it is hard to say whether in thy particulars the Deuill had any finger Out of the d Mat. 15.19 heart come euill thoughts Murthers Blasphemie c. as waters issue from their Fountayne Secondly say the worst thou canst of the Deuill all is but this he tempted cast the thought into thy heart perswaded and prouoked to euill he forced not to consent that power if he had hee would in the vtmost extent vse against Gods children Thine owne will blame as much or more then the Deuill his temptations till thou consent are thy crosses not thy sinnes thy will onely makes them thy sinnes Away therefore with such Fig-leaues and remember it as one propertie of confession to which pardon of sinne is promised to accuse rather then excuse the sinner vnto God who euer finds a child of God in prayer for pardon accusing the Deuill and not rather himselfe I e Psal 51.4 haue sinned and done wickedly in thy sight saith Dauid yet it is likely that as to the numbring of the people so to Adulterie and Murther Satan was the prouoker And our labour should be in vaine Quest How vaine whether in respect of God his purpose or of the Apostles preaching or of the people Answ Not in respect of God his purpose hee alwayes attaynes in sending his Word to any people to his Name comes glorie what euer are the issues of our Ministerie f Isai 55.10 11 As the Snow and Raine returne not emptie but accomplish that whereto hee sends them so is his Word At least the refractarie shall know there hath beene g Ezech. 2.5 a Prophet amongst them Nor in respect of the Apostle We are vnto God a h 2. Cor. 2.15 sweet sauour in them that are saued and in them that perish hee that laboured in vaine and spent his strength i Isai 49.4 yet knew his labour was with the Lord and his worke with his God It remaynes then that he intends it vaine in respect of the people in case they had giuen way to Satan and reuolted from the Faith Obser Apostasie and defection from Faith and Obedience makes the Ministerie all things vaine vnto vs. Therefore Paul feared he had k Gal. 4.11 laboured in vaine amongst Galatians perceiuing their begun defection from the Gospell they had receiued and haue l Gal. 3.4 yee suffered so many things in vaine hee intimates their passions and patience all would bee vaine to them in case of their reuolt Compare Ezech. 3.20 2. Ioh. 8. For the Crowne of life is promised not to beginners but to those that continue Vse Let me exhort therefore in Saint Iohns words Looke to your selues that you lose not the things yee haue wrought There are amongst vs many whose beginnings are comfortable It shall be farre from me to doubt of their perseuerance yet let mee say as PAVL m Heb. 13.22 Suffer the words of exhortation Caueats are not amisse to them whose zeale is most feruent especially in these times wherein wee see iniquitie abounding and n Matt. 24.12 the loue of many waxen cold Brethren how many haue we seene of excellent beginnings and proceedings yet growne wearie of well-doing And allured with ease or profits of this life or affrighted with reproches c. horresco referens turned backe from the holy Commandement giuen vnto them Let their falls be our feares or cautions at least to
are mutually helpefull each to other knowledge the mother of practice practice the nurse of knowledge Fiftly Seeing sinnes are of most difficult pardon hauing in them a spice almost of presumption The plea for pardon of Iewes made by our Sauiour is made fauourable by this circumstance they k Luk. 23.34 knew not what they did This reason there was of Gods mercie to PAVLS blasphemie and persecution that l 1. Tim. 1.13 he did it ignorantly Sinnes of knowledge are not vncapable of pardon there were sacrifices of atonement m Leuit. 5. for sinnes willingly committed Yet is the forgiuenesse of difficult procurement and assurance VERS 3. For this it the will of God euen your sanctification THe Apostle declares the Grace of God wherein hee expected their proficiencie sanctification annexing new reason therof the will of God Sanctification passiuely taken comprizeth two things First Conformitie of our nature to the nature of God Secondly Conformitie of our actions to the will of God Of the first speakes Peter stiling it n 2. Pet. 1.4 the participation of the Diuine Nature by analogicall resemblance of qualities when we are patient mercifull iust holy pure as our God is pure it is vsually made to comprehend First o 2 Cor. 7.1 Freedome from filthinesse of flesh and spirit Secondly Presence of gracious habits and qualities inclining to holy performances Holinesse of our actions is described Their conformitie to the will and Commaundements of God When what hee prescribes is done so as he prescribes it to be done When what he commaunds to abstaine from we flie from in that maner that he prescribes The care of it euery where vrged vpon vs. First wee haue here signification of the will of God Emphatically to be vnderstood Secondly p 2. Pet. 1.4 Promises many and excellent giuen vs to this end as that God will be a q 2. Cor. 6.16 17 18. father vnto vs dwell in vs as in his Temple if in holinesse we be carefull to resemble him Thirdly It is made euidence of our title to all fauours of God election redemption iustification adoption Fourthly the issue and reward promised r Rom. 6.22 life eternall Fiftly and that nothing may bee wanting to our excitement we are remembred that ſ Heb. 12.14 without it no man shall see the Lord. By so many reasons hath God pleased to presse vpon vs the care of holinesse would we thinke in the Church of God there should bee found men so desperately profane as to scoffe at the indeuour of it how true is it of our times that the Prophet complained he that walketh vprightly makes himselfe a prey a reproch and by-word to the generation of Esau Should not the Lord be auenged of such a nation as this Marueilous is Gods patience I should maruaile else that we are not consumed And for their owne practice how generally is the care of holinesse cast off with that hellish protestation they are not Saints If they would say Angels I would say with them but they are Saints that are Gods children and whoso persists alien from the life and affection of Saints Saint Iohn doubts not to say of him t 1. Ioh. 3.8 Hee is of the deuill Let vs hauing so many and so excellent promises bee exhorted to u 2. Cor. 7.1 purge from all filthinesse of flesh and spirit and to grow vp to full holinesse in the feare of God For this is the will of God Gods will signifies First his facultie Secondly act of willing Thirdly tropically the thing willed in which sense it is here taken q.d. It is that the Lord requires of you especially therefore to be endeuoured Obser So should the significations of Gods will be motiues strong enough to perswade obedience Though no other inducement or reason appeares this alone should sway vs that so is the will of the Lord. For first his power is absolute to command Secondly his will the rule and measure of Iustice God wils not things because they are iust but things are iust because Gods wils them Thirdly the Nature of obedience is this to doe what God willeth intuitu voluntatis and because he willeth Let this bee our rule to walke by that we may silence in our selues the idle disputes of flesh and bloud That coeca obedientia imposed by Romanists vpon their Priests is due to no creature to God yet and him onely we owe it There are in this curious age rise presumptuous inquiries many That of Moralists is ancient whether ius be in rebus Generally it is affirmed for most moralities howbeit it must bee graunted particular equitie of euery prescript is not to vs apparent Our people must haue equitie showne in euery prescription else see they no necessitie of obedience No equitie appeares to them in Christs precept x Luk. 6.35 to lend freely no reason the borrower should haue benefit by their money they none by his labour But if Christ say Lend freely it is safest to captiuate thy thoughts to the obedience of Christ y Rom. 12.2 Prooue what is the acceptable will of God that once vnderstood obedience better beseemes thee then curious inquisition There are with whom the ancient inquiry is frequent Cui bono z Mal. 3.14 What profit is it to serue the Lord First It is enough we haue conscientiam rectè factorum Secondly yet true it is no man serues God for nought Thirdly and why should it not suffice vs that the Lord wils and commands it when as in his impositions he intends a Iob. 22.2 not his but our benefit Ita enim voluit Deus sibi ab Homine seruiri vt eâ seruitute non Deus sed homo seruiens inuaretur LOMBARD VERS 3 4 5. That you should abstaine from fornication That euery one of you should know how to possesse his vessell in holinesse and honour And not in the lust of concupiscence euen as the Gentiles which know not God THe generall matter of proficiencie thus explained the Apostle descends to particulars of duetie comprised vnder that whole of Sanctity leading the people along sundry the Commandements wherin of likelihood he saw them most either defectiue or indangered Like wisedome in particularizing generals of our doctrines and exhortations beseemes vs in our Ministerie First both for that errours are most frequent in particulars and where generals are acknowledged conuiction is difficult in particulars Secondly as also for that our people are either impotent or negligent to proceed in Meditation farther then the Preacher leades them The first particular instanced is of dueties belonging to the seuenth Precept that here seemes to haue full explication First the sinne to be abstayned from Fornication Secondly the vertue to be exercised Chastitie Thirdly the measure of both very lust to be mortified else thus conceiue particulars First the duetie Abstayne from fornication Secondly the meanes Know to possesse your vessell c. Thirdly Reason Vers 15. Fornication in
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
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