it when he exhorts n 1. Pet. 2.9 to shew forth the vertues of him that called vs out of darknesse So that to walke worthy of God is so to demeane our selues that the Image of God may as much as is possible shew forth it selfe in vs and that wee may expresse the nature of God whose people wee professe our selues Obser Such should bee the measure of a Christian mans life to come as neere as may bee to the nature of God so runnes the exhortation to be o 1. Pet. 1.15 16 holy as he is holy p Luk. 6.36 mercifull as our heauenly Father is mercifull for First wee professe our selues his children Secondly herein stands no small part of our happinesse to resemble his Maiestie That nature of GOD hee hath acquainted vs withall First by those attributes hee assumes to acquaint vs therewith Secondly by their liuely resemblance in the person of our SAVIOVR called therefore as some thinke the expresse q Heb. 1.3 Image and Character of his Fathers person Vse How ill they sute with this line of life that professe themselues Gods people and yet liue in vncleane lust let them iudge that know how pure a Spirit the Lord is Those also that exercise crueltie iniustice liue in maliciousnesse and enuie turbulent vnquiet and restlesse spirits How answere they to the nature of God that stiles himselfe r 2. Cor. 1.3 the Father of mercies and GOD of pittie that is iustice and loue it selfe and delights in no stile oftner then to be called the God of Peace The reason annexed because hee hath called vs to his Kingdome and Glorie wherein were it not I haue stinted my selfe to that was publike deliuered these particulars might not without profit be insisted on First the Agent Secondly Action Thirdly Terme Now it sufficeth to obserue the high dignitie of euery one effectually called hee is by calling intitled to the Kingdome and Glorie of God Therefore Paul calls this calling Å¿ Philip. 3.14 the high or supernall calling not because the Caller is heauenly but because the honour to which wee are thereby aduanced is indeed sublime Hence also it is termed t Heb. 3.1 the heauenly Vocation not so much for that the Authour meanes and manner are heauenly but because the state whereto wee are brought is heauenly and glorious This is that the Apostle in such an heape of wordes amplifies when hee saith Wee are come to the Mount u Heb 12.22 23. Sion the Citie of the liuing God the celestiall Ierusalem the company of innumerable Angels and to the Congregation of the first-borne and to God the Iudge of all and to the spirits of iust men Not that wee haue now full fruition of the glorious Deitie but First the vse of Scripture is sayth Austine to enunciate things that shall bee in the present or preter time to signifie certaintie of accomplishment in time prefixed Secondly withall wee haue present title thereto x Gal. 4.1 2. As the Heire in his nonage is Lord of all in title though vse is not permitted till time appointed by his Father Thirdly And we are now vnited with God in CHRIST and made one body with the whole Church Triumphant and Militant First This glorious aduancement of the Children of Vse 1 God should me thinkes solace all outward abasures they suffer from the malignant World What though wee be counted the skumme and off-scouring of the World amongst men that know not the worth of our high Calling in Christ Iesus Could wee as Paul turne our eyes from things Temporall to things Eternall wee should see glory such as no Kingdome of the Earth is able to afford vs and say SALOMON in all his Royaltie was not dignified as the meanest amongst Saints Secondly Our wisedome it shall be to examine our title to this glorious Kingdome Gods Kingdome is vsually distinguished into the Kingdome of Grace and the Kingdome of Glory they differ not so much in realties as in the manner of administration The Kingdome of Glory is swayed immediately by God himselfe that of Grace by meanes the Scepter of his Word yet so as that whoso is here admitted into the Kingdome of Grace hath title to the Kingdome of Glory Our being in Kingdome of Grace wee best discerne First By the Guide that rules vs. Secondly The Law or Rule we walke by The Guide is Gods Spirit The Rule the Word of God These two are so inseparably linked together that neyther without other comforts any thing As y Rom. 8.14 many as are Gods sonnes are led by his Spirit and as many as are guided by GODS Spirit are ruled by his Word Whereto adde Thirdly The contempt of earthly things in comparison of the gracious estate of Gods people howsoeuer afflicted as thou seest instance in z Heb. 11.25 Moses VERS 13. For this cause also thanke wee God without ceasing because when yee receiued the Word of God which yee heard of vs yee receiued it not as the Word of man but as it is in truth the Word of God which effectually worketh also in you that beleeue HItherto of the helping of causes in the Apostles selfe to the preuayling of his Ministerie followes another in the people their reuerent and respectfull behauiour in hearing explayned in this Verse wherein are considerable First Their demeanour towards the Word Secondly Pauls manner of mentioning it with thankesgiuing Thirdly The fruit of their so holy receiuing the Word it wrought effectually c. For this cause we thanke God Obser A great blessing of God it is to a Minister when hee fals on a people reuerently affected to the Word in his Ministerie A comfort worth all other comforts that can betyde a Minister from his people and therefore mentioned by the Apostle not without thankesgiuing a fauour that the Lord hath denyed to many his choice seruants Ieremie heauily complaines him of this that when a Ier. 20.8 hee spake to the people in the Name of the Lord Gods Word was turned to him to matter of reproch And how vnwelcome thinke yee was that tydings to EZECHIEL that b Ezech. 2.3 hee should goe to a rebellious house a people that should resist against the Word and Spirit of God Hence it is that the Lord when he would comfort his Seruants and animate them in their Ministerie nourisheth them with hope of such a blessing As to Isay for his comfort against the multitude of dull eares and grosse hearts it is promised There should c Isai 6.13 be a tenth that should return And howsoeuer it be true we haue our reward secundum laborem not secundum prouentum as Bernard comfortably obserues yet what matter of dismaying is it to a Minister to labour without apparent hope of d 1. Cor. 9.2 this seale to his sending the conuersion of the people to the obedience of faith Vse Me thinks then where the operation is giuen vs it is that should most be
like temptations Secondly Satans vnlimited impartial malice sparing none no not the greatest when once the Lord shall say vnto him a 1. Reg. 22 2◠Goe and preuayle Lest the Tempter had tēpted you The Tempter an Epithete of b Mat. 4.1 3. Satan as some say in respect of that first tentation as others because he hath made it his proper office and it is his ordinary practice to tempt Where the question fals in whether it be the propertie of Satan onely to tempt vnderstand it not of temptations c Gen. 23.1 of tryall but of seducement which Augustine cals the noxious or hurtfull temptation There bee that thinke it so the propertie of Satan to tempt that it agrees to no person or thing besides saue as it is Satans instrument Aquin. part 1. quaest 145. art 2 that though men tempt instrumentaliter the world materialiter yet efficiently the Deuill onely is said to tempt they alledge this Text for proofe But how said IAMES A man is tempted of his owne d Iam. 1.13 concupiscence our Sauiour Out of the e Mat. 15.19 Bernard in Cantic Serm. 32. heart ascend ill thoughts though the Deuill rake not in that puddle Bernard there is morbus mentis as well as morsus Serpentis There is malum innatum as well as seminatum There are ill thoughts which are partus cordis besides those that are seminarium hostis Yet is the title in a sense peculiar to Satan because he is the Tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe or principall Tempter or because all sinnes and temptations come at least indirectly from the Deuill in as much as by him was procured the deprauation of Nature so that to him as to the first cause may all noxious tentations be resolued Whether the only or the principall a f Mat. 4.3 Tempter wee are sure he is See wee first what it is to tempt Secondly parts of Satanicall temptations Thirdly kindes Fourthly reasons To tempt in this sense taken intimates an endeuour g Iam. 1.13 to draw our hearts from God and to entice to disobedience The parts of temptation are three First Suggestion the casting of euill thoughts into the minde as into h Ioh. 13.2 IVDAS his heart the Deuill threw that thought to betray his Master Secondly perswasion the pressing of the suggestion with some reasons that may perswade the minde to approoue incline the will to consent to that euill as good The suggestion is after a sort the conclusion the perswasion the argument to enforce it Example i Gen. 3.5 Eate the forbidden fruit is the suggestion to Eue Ye shall bee as gods the perswasion k Mat. 4.6 Cast thy selfe downe headlong the suggestion The Angels haue charge to keepe thee the perswasion And it is vrged first sometimes by way of inticement as when by promise of some good that giuing way to the suggestion drawes with it we are allured rather then terrified as the euill spirit in the mouth of Ahabs prophets vndertakes to l 1. King 21.21 entice him by promising prosperous Voyage to Ramoth Gilead Secondly Sometimes in way of terrour as when by expounding some fearefull euill he labours to draw from vs consent to his suggestions Thirdly The last part of Satanicall temptation is instigation The instant and importunate vrging of the suggestion giuing no rest till he hath procured consent if it be possible Satan m 1. Chro. 21.1 prouoked DAVID to number the people It seemes hee was not satisfied with once suggesting or perswading that thought of Pride but with instance againe and againe renewed pressed onwards to execution So find wee often a kinde of importunitie in vrging temptations The kinds follow they are diuersly distinguished first ex modo First Some are immediate wherein Satan vseth no instrument in tempting as in that of our Sauiour Secondly Some mediate wherein men or women are vsed as his instruments so tempted he Adam by Eue Ahab by false prophets Thirdly Some mixt as wherein perhaps the suggestion is from Satan immediately the perswasion or instigation by his instruments Secondly Ex euentu by their issue some are effectuall some ineffectuall temptations Effectuall wherein he preuayles more or lesse Ineffectuall wherein he preuayles not as in our Sauiour n Gen. 39.10 Ioseph c. Reasons of tempting in respect of Satan First His enuie at mans possible felicitie through enuie of the Deuill came sinne into the World Bern. de aduentu Serm. 1. It is Bernards opinon that man was created to supply the defect of Angels in Heauen and to repayre that breach that their fall had made in the heauenly Ierusalem Satan enuying vs that happinesse labours by temptation to draw vs from it Secondly The blinde malice and spight wherein hee is carryed against God and his Christ The sense of torments which hee indures makes him oppose as much as may be whatsoeuer is glorious to God as is the obedience and saluation of his Children Reasons of GODS permission if any aske though it should suffice vs to know the Lord keepes the hooke in his nostrils and wils nothing of his Children but what he ouer-rules to their good yet probably these may bee alledged First o 2. Cor. 12.7 To humble his Children and preuent Pride and securitie Secondly That Christ not only in person but in his members may conquer Satan Thirdly That the equitie of giuing p Iam. 1.12 vs the crowne of life may appeare to all What euer the Reasons are Satan wee are sure hath his imployment in temptation Vse On this ground is our Sauiours inference To q Mat. 26.41 watch pray lest we enter into temptation The parts of the prescript are two First Watchfulnes implying First expectation of tentation It is no small aduantage giuen to Satan to promise our selues immunitie from his assaults thence is it that in the conflict wee are found vnprouided for resistence Tertull. de orat Tertullian of the Disciples Adeo tentati sunt Dominum deferendo quia somno potiùs incluserunt quà m orationi If euer we haue rest from Satans temptations it is onely to aduantage himselfe through our securitie Hee left our Sauiour r Luke 4.13 for a season but for a season to teach vs after one tentation to expect another and neuer to be secure of so dangerous and watchfull an Aduersary Secondly Circumspection diligent heed-taking to our selues that wee giue no occasion of ſ 1. Cor. 7.5 aduantage to the Tempter The second part of the prescript is Prayer aduised because of our infirmitie I dispute not the question whether it be lawfull to pray freedome from all temptations Truth is it is vtterly vnlawfull to pray generall immunitie exemption from particulars may perhaps be prayed yet with submission to the will of God Howbeit strength to resist tentation grace to support in temptation our dutie is to pray t 1. Cor. 10.13 Gods promise to grant
saith Austine in his Apologue or Storie of him fallen into the Ditch to vse meanes to come out of it then to know how wee came into it What should I belong One of the first occasions of Poperie growing to such height was this doting about curious questions wherewith their Schoolemen pestered the World The Deuill vsed that policie to diuert mens mindes from things reuealed and necessary so long that they lost almost all truth in the Church of God It were endlesse to mention all take instance in that one point of Angels That there are such heauenly Spirits and that they are d Heb. 1.14 deputed to the Ministerie of the Church c. the Scripture plainly reuealeth This knowledge sufficed not but they fell to Disputations about the time of their Creation whether it were before or with the visible World whether on the first day or when they were created Touching their Orders what and how many they were their number whether more fell or stood whether they did occupie a place and so whether many might be in one place at one time and how many might sit on a Needles point and six hundred such like needlesse points And in this policie the Deuill is not slacke to this day after we haue seene by lamentable experience the wofull fruits of it Touching the point of the Text when the Day of Iudgement shall bee how many haue taken in hand curiously to inquire boldly to determine not the Age only but almost the Yeere and Day wherein the Lord shall come And how often heare wee the question amongst men carelesse to goe to Heauen yet curious to inquire whether we shal there know one another not Let vs bee admonished to take notice of and preuent this policie of Satan Remember what Moses hath e Deut. 29.29 Secret things belong vnto God things reuealed only to vs and our Children Our Nature is maruellous curious and delightfully prone to Nouelties and matters of secrecy It is not the least part of our f Ephes 4.17 mindes vanitie I beseech you consider that in things necessary and plainly reuealed there is sufficient to exercise our wits and to weare out our liues were our bodies of Iron our yeeres as those of Methusalem our acritie as that of Salomon Lastly consider the issue of such curiositie it breeds nothing but g 1. Tim. 1.4 questions without end to no edification of our selues or others Quest You need not that I write vnto you Was it then a point vnnecessary why doth Paul teach it was it necessary how needlesse then to write vnto them Answ First God his Spirit is not vnacquainted with points of Rhetorike such Ironicall preteritions are something h 2. Cor. 9.1 1. Thess 4.9 frequent in Scripture Secondly vnnecessary it was not in it selfe for it is a point of Scripture-Doctrine whereof all is i 2. Tim. 3.16 profitable But somewhat vnnecessary to bee newly taught to this people Quest Why then written to them Answ Know that these passages of Scripture though directed to particular Churches by name yet were intended to the vse of the whole Church in all times Though therefore in respect of this people alreadie instructed in this point the mention might seeme needlesse yet necessary was it for the Church that of it should be extant plentifull testimonies in Scripture Thirdly How euer needlesse to mention to them by way of instruction yet not for farther confirmation and settling their iudgements in that point of their knowledge Obser From his practice insisting in a point wherein hee acknowledgeth their exactest knowledge learne we that it is not vnprofitable for vs to be remembred after a sort newly instructed in points wherin our knowledge is most exact Therefore we see the Apostles themselues thiâ—ke it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to insist in things wherein they acknowledge the knowledge of the people Paul is perswaded that the Romanes are k Rom. 15.14 filled with knowledge able also to admonish one another neuerthelesse writes boldly to put them in remembrance Saint Pâ—ter to like purpose is not negligent l 2. Pet. 1.12 to remember them of those things they knew and wherein they were established Our Sauiour insists in some points of the Law m Mat. 7.12 of Nature which are as Iude speakes knowne n Iude 10. naturally and presseth them not without instance Heare some Reasons First euen in points knowne there may bee forgetfulnesse in the time of vse In times of temptation memorie often failes in things otherwise knowne ad vnguem In matters of practice how oft are our best knowne rules forgotten the Philosopher hath a saying generally true Omnis malâ—â— ignorâ—ns hee meanes of that ignorance which hee cal particular what through passion and head-strong violence of affections hee lackes vse of his knowledge when he consents to lewdnesse Secondly besides in nothing is our knowledge so exact but something may bee added to the distinctnesse of our vnderstanding There are many appertinencies to the Articles plainlyest reuealed and most perfectly vnderstood wherein the wisest need not scorne to receiue farther information That wee are iustified by Faith and by it alone Example wee are most of vs fully instructed but how Faith iustifies whether as an act or as a qualitie or as an instrument how many thinke you doe not yet vnderstand Thirdly Adde vnto this that there may corruptions grow vpon vs in the points of our most perfect vnderstanding there are some parts of duety o Iude 10. knowne naturally and therein saith IVDE there be that corrupt themselues Vse Foolish then is that nicenesse in many hearers that cannot endure plaine points wherein they are already instructed to bee so much as lightly mentioned or but pointed vnto Tell vs they say what wee know not these things we haue heard often and know sufficiently A speech sauouring of arrogancy and such as an humble spirit would tremble to vtter what Article of faith what one precept in the Morall law is it of which a man may say there is nothing comprised in it but he vnderstands to the full Dauid had long trauelled with an extraordinary spirit in the studie of the Word of God yet saw he still some p Psal 119 18. wonders in it which hee could better admire then conceiue Secondly Remember who said q Iob. 13.17 If yee know these things happie are yee if yee doe them Thy taske is not ended when thou knowest there is something more required to make thy knowledge comfortable Thou knowest thou shouldest not sweare But hast thou gotten that command of thy tongue that thou canst bridle it from vaine othes so planted Gods feare in thy heart that thou hast learnt as SALOMON r Eccle. 9.2 to feare an othe Thou must giue vs leaue to remember thee of Gods commaundement that thy Conscience may bee wrought vpon and thou driuen from practice of sinne against Conscience or be left inexcusable at
g 1. Cor. 12.25 mutuall care each for other so should it be in the Body of Christ Secondly Thou losest not by any good in this kind done to another The comfort and benefit of all these offices is reflected vpon thine owne soule Thirdly If none of these mooue let the example of wicked men sway with thee They compasse Sea and Land to make a Proselyte h Prou. 4.16 Their sleepe departs except they cause some to fall Quodammodo Naturale est vnumquemque velle siue in vitijs siue in virtutibus associare consortem Let not them bee more industrious to gaine to Hell then thou art to winne to Heauen Fourthly Let the excellencie of the worke mooue thee Thou shalt perhaps i Mat. 18.15 gaine a brother k Iam. 5.20 saue a soule for such Pearles who would not striue Fiftly Non est talis illa Paradisi haereditas vt possidentium numero minuatur Obser The next point obseruable is the necessitie of priuate admonitions exhortations c. collected from the particle of illation Necessitie is of two sorts First Praecepti Secondly Medij Necessarie in the first kinde wee call all things that lye on our Conscience by Cods Precept Necessary as meanes are whatsoeuer God hath ordayned as helpes and furtherance to obtayne the ends whereto they are ordayned This vnderstand here The necessitie our many infirmities and imperfections abundantly teach vs in experience First Our inconstancy especially in good courses if there bee not continuall meanes of confirmation There is nothing more variable then mans Nature from good to worse No maruell for goodnesse is all from without hath neyther roote nor nourishment from our Nature MOSES is but a while from the people they l Exod. 32.1 fall backe to Idolatrie PAVL no sooner gone from Galatia but they are turned to another Gospell m Gal. 1.6 I maruell saith hee it is so soone His maruell grew from this hee reputed them gracious relapsing otherwise is not strange in men that are Naturall Secondly A kind of remissenesse and torpor Ancients call it Acedia the best are oft ouer-taken withall except there be continuall excitements It is not a fault peculiar to the Angell of Ephesus to haue n Reuel 2.4 his feruour abated euery of vs admit such declinations a spirit of slumber wee are oft ouer-taken withall that makes vs dull in hearing praying practice all holy duties Wherefore suffer yee the word of exhortation and admonition each from other DAVID o Psal 141.5 prayes for a friendly Reproouer as for a great benefit and IOB despiseth not the aduice of his p Iob 31.13 seruant contending with him Our times are generally in a Lethargie of securitie no man is more troublesome then hee that would keepe vs waking though that saith Austine be the way to cure vs. We thinke our selues able to aduise and exhort our selues we loue not many Masters Are wee acquainted with our owne hearts when we thus speake Alas how cold and euen frozen are our affections often How dissolute our practice How dull our memory How drowzie our Conscience c. wherefore suffer the word of exhortation And to this end further cōsider that what we suffer not our Brethren to quicken in vs by admonition wee occasion the LORD to q Hos 5.15 reuiue by sharper corrections How many afflictions from Gods hand heauie and grieuous doe I perswade my selfe wee might preuent if wee were carefull to minister and admit wholsome admonitions each from other The LORD will not suffer Grace to rust in his Children If admonitions of Brethren be grieuous hee will eyther make thine owne r 2. Sam. 24.10 heart to smite thee and that stroke is grieuous or stirre vp some aduersary ſ 2. Sam. 16.7 8 to reproch and shame thee or else himselfe remember thee with some heauy visitation The mollification of the Precept remaines for that of the persons fals fitter into another Text. As yee doe He seemes to preuent the obiection they might in likelihood make as if this aduice were a kinde of reprochfull exprobration of their neglecting these duties Not so saith the Apostle that yee doe this it is my perswasion and acknowledgement Neuerthelesse let me aduise you to doe euen what yee doe Obser So then to duties most carefully performed there may bee exhortations neyther may wee thinke much to bee admonished to doe euen what wee doe Our Sauiour often cals for audience from his most attentiue Auditory while they are hearing he cryes out t Mat. 13.9 Heare Reasons First We hold it a rule current that howsoeuer gracious gifts cannot be vtterly lost yet gracious practice may bee interrupted euen when it is most necessary it should be continued Ye u Gal. 5.7 did run well saith Paul to the Galatians their course it should seeme was interrupted Secondly In best things nothing is comfortable without perseuerance x Gal. 3.4 Haue yee suffered so manie things in vaine and that is knowne of EZECHIEL If y Ezech. 3.20 a righteous man turne from his righteousnesse all is forgotten And howsoeuer it bee true perseuerance of Gods Children is certaine yet this is as true exhortations to perseuerance are meanes of perseuering Thirdly The Lord requires of his children continuall growth and encrease in holy practice Standing at a stay in good courses is as dangerous as declining yea a step to backe-sliding Therefore said the Apostle Though yee loue one another yet I beseech you z 1. Thess 4.9 that yee increase more and more Vse Let it not therefore seeme strange vnto vs that our Ministers sometimes insisting in the Apostles steps presse vpon vs the duties which by Gods Grace wee alreadie conscionably performe if no other benefit come thereby at least our Apostasie shall be preuented Through ignorance I know it is it comes to passe that our admonitions instructions exhortations are many times censured as accusations of our people and forsooth wee seeme to imply the duties are wholly neglected that wee presse with such instance And if they be points already knowne we thinke the insisting thereon insinuates our ignorance But specially if they bee sinnes we reprooue and they not apparant in the Congregation that is presently interpreted as a matter of slander and no lesse then defamation layd vpon the Parish Shew the danger of Drunkennesse Whoring c. He makes vs they say a companie of such Miscreants There are none such amongst vs. Now vtinam Would God wee might once see our Congregations so farre reformed that the publike practice of such sinnes might be blushed at But suppose it true wee are free from such sinnes In that case thinke not your persons but your Nature accused And that I am sure none can excuse from inclinations to foulest sinnes That speech of Hazael argued little acquaintance with the corruption of Nature a 2. King 8.13 Is thy seruant a Dogge that I should doe this thing Sure