to redeeme it Thirdly our bodies are members of Christ Fourthly Temples of the holy Ghost Fiftly parts of Christs purchase How can we thinke it free to abuse them to his dishonour Our dutie is to purge from all filthinesse as well of flesh as spirit of body as of soule Vse Not thinking it enough after the profane prouerbe to keepe our hearts to God but knowing that in our bodies God requires to be glorified The people of Corinth as in the point of fleshly Fornication so in that of Idolatrie seemed to hold a kinde of indifferencie for the outward man They might be present at Idoll-feasts and sacrifices so they reserued their hearts and consciences vnto God Our people in like cases are alike indifferent Talke they may merrily that is filthily so they thinke no harme though euen of Idle words our Sauiour said we are countable Bernard Epist 1 Quod si de ot ioso quantò districtiùs de verbo mendaci mordaci iniurioso de elato vel lasciuo de adulatorio aut detractorio iudicabuntur It remaynes to point at the rules of Aâ—te in this kinde auayleable First diligent guard of senses especially b Iob 31.1 Ambros de Ioseph Patriarch cap. 5. the eyes the first darts of lust are of the eyes The second of words c Pro. 2â— 33 Gen 19.6 7. Thine eye shall looke vpon strange women and thy heart shall vtter lewd things Secondly flie societie of adulterous wantons d Pro. 5.8 Come not neere the doore of her house e Gen. 39.10 IOSEPH hearkens not to his Mistris to be in her companie Thirdly sober vse of meats and drinks f Ezech. 16.49 fulnesse of bread occasioned that height of vncleannesse in Sodomites Fourthly faithfull and industrious imployment of our honest vocations Dauids g 1. Sam. 11.2 idlenesse seemes the first occasion of his lust And in Sodome was abundance of vncleannesse by meanes of h Ezech. 16.49 abundance of idlenesse Fiftly Prayer to God whose gift it is his i 1. Cor. 7.7 speciall gift especially in single life Sixtly diligent heed-taking to occasions that in experience we haue obserued to be the bellowes of Concupiscence Seuenthly if none of these serue to preserue virginall Chastitie a comfortable remedie God hath prouided To k 1. Cor. 7.2 auoid Fornication let euery man haue his owne wife He is a Monster in lust whom that remedie reformes not VERS 5. Not in the lust of Concupiscence as the Gentiles which know not God NOt in the lust of Concupiscence Rather thus Not in the pâ—ssiâ—no lust Lust is lust be it neuer so moderate when once it growes to violence and notable disturbance of Reason then it becomes Passion In the breach of this Precept degrees are distinguished First the foming out of lasciuious thoughts and wanton desires delighting the sensuall appetite Secondly the ardencie and burning heat of such desires which Paul elsewhere calls l Rom. 1.27 burnings and here passions Thirdly eager seeking occasions to vent our passionate lusts Fourthly the breaking of them out into execution The Apostle seemes not to tolerate so much as ardencie of lust and almost to intimate they cannot vnremedied stand with good conscience Obser We may here obserue a difference of corrupt affections in Gods children and in men vnregenerate some stirring they haue in the most sanctified ordinarily they are not passionate saue in the vnregenerate Vnlawfull and rash anger may arise in Gods children passionate wrath furie and rage is not ordinarie with them Motions of enuie haue beene found in Gods children as in Iosuah for Moses in m Num. 12.1 Aaron and Miriam against him but passionate spitefulnesse such as in Cain in Haman n Hest 5.13 that grew sicke of enuie is not common in Saints Lasciuious and wanton lusts haue their stirrings perhaps in the most holy but passionate lusts such as we reade of o 2. Sam. 13.2 Ammon are not ordinarie with them When we were in the flesh p Rom. 7.5 the passions of Concupiscence wrought in our members Now we are in Christ q Gal. 5.14 We haue mortified the flesh with the passions and lusts thereof Quest How may we know them to be passions Answ First by their violence when they grow so headstrong that they admit no moderation nor permit so much as to consult and deliberate about their suppressing Secondly when their violence is increased by opposition It was lust outragiously passionate in Sodomites that was r Gen. 19.9 more inraged by Lot his meekest admonitions Thirdly Passions are restlesse and fill with discontentment till they breake out into executions as in Achab Haman Ammon Cain c. We haue men professing the feare of God in some affections so intemperate and full of passion that they giue iust cause to be iealous of their mortification In their wrath they must needs giue vent and by bitter speeches disgorge the venome of their spite Such affections are passions I like them not in Christians They Å¿ Gal. 5.24 that are Christs haue mortified the flesh at least in the passions thereof The Stoicks said Passions are not incident into a wise man Nor are such passions ordinarie in a true Christian As the Gentiles c. Gentiles in common phrase of Scripture signifie all people not of the seed of Abraham Of Gentiles there are two sorts First Gentiles by nature Secondly Gentiles in state Gentiles by nature we are all that come not from the loynes of Abraham Gentiles in state are such as continue in the state of Gentilisme not yet admitted into the Couenant of Abraham nor called into the Church of this latter sort Paul would be vnderstood It is the reason of the Apostle to disswade lasciuiousnesse therein liued Gentiles that knew not God the more detestable should the sinne be amongst Christians Obser Vngodly examples are permitted to increase detestation of euill not to incourage to imitation Impious courses of impious men should make impietie more abominable Imitation we are sure makes vs culpable before God not only of like sinnes personally committed but in a degree of all sinnes of like nature by others committed The t Matth. 23.35 bloud of all Saints from ABEL to ZACHARIE comes vpon that generation of Iewes with what iustice may some say I thinke because their crueltie argued approbation of like sinne in their bloudie Progenitors To walke in the wayes of wicked men what is it but to approue them the fact proclaimes we thinke like actions of others good and warrantable Vse It were to be wished our people had learnt to make this vse vngodly examples to detest lewd practices because in vre amongst wicked men But alas how are they miscarryed to thinke the better of euill because practised by the most and greatest though they cannot but acknowledge the men are euill Thinke these best vses of lewd examples First grieue at the dishonour of God and the vngracious courses of men made
Affections Their vertues Morall are exercised all about moderating the appetite and affectuous part of the Soule Vse Our Christian endeuour should be hither bended that rectified Reason or rather Grace and Religion may bridle our turbulent and head-strong Affections Wherefore Gods Spirit is pleased so highly to commend this temper He that ruleth his spirit saith Salomon is better q Pro. 16.34 then he that winneth a Citie and Contra Whoso hath no r Pro. 25.28 gouernment of his spirit is like a Citie broken downe that hath no walls A Meditation if any other meet for vs this part of Sanctitie being so generally neglected insomuch that we see many hungring and thirsting after knowledge of God in other parts of their life walking holy and blamelesse yet I know not how pleasing themselues and almost iustifying the inordinate motions of their tumultuous Affections In Wrath especially it is obseruable how small occasions kindle it and when it is growne to a flame no place left for Right Reason or Religion to sway it nor is the gentlest remembrance admitted though it be as that of the Lord to Ionah Å¿ Ion. 4.4 Doest thou well to be angrie Remember wee whose prayer it was that our t 1. Thess 5.23 whole spirit and soule and bodie might be kept holy and blamelesse And of these generalls thus farre Obser The particular wherein this prudent moderation is required is sorrow for the dead in Christ and it is so carried in the Apostles Exhortation as if he would teach Immoderate mourning for the dead in Christ to be for Christians most vnseemely The Saints before vs laboured herein to set bounds to Affection and to cut off occasions of excesse in that kind Abraham mournes for Sarah euen vnto weeping yet fearing lest hee should forget his measures desires to burie u Gen. 23.4 her out of his sight Aegyptians mourne for IACOB seuentie dayes Ioseph his naturall sonne x Gen. 50.3 10 onely seuen dayes Not that hee was lesse kind but more Christian-like prudent The Lord interdicts his Israel those Heathenish Rites of y Deut. 14.1 Balding and Cutting themselues for the dead And our Sauiour intimates dislike of Iewish z Mat. 9.23 Minstrelsie for increase of Sorrow Affection he thought in that case needed not the spurre but the bridle rather Indeed we read of some Saints excessiue in this kind Dauid weeping for his Absolon as Rachel for her children and would not be comforted But first both it is noted as his infirmitie and secondly in Austines iudgement August de doct Christ lib. 3. c. 21. contr Faust Manich. lib. 22. cap. 66. he bewayled not so much his sonnes death or his owne Orbitie as the punishments whereinto his soule so incestuously adulterous so vnnaturally murtherous should in likelyhood be plunged Non orbitatem doluit in eius interitu sed quia nouerat in quas poenas tam impiè adultera parricidalis anima raperetur And Bernard Bernard Planxit meritò Dauid super parricidâ filio cui perpetuo sciret obstructum exitum de ventre mortis mole criminis Thirdly And what if Dauid thus mourned for Absolons damnation Better hopes haue Christians of Christians that sleepe in the Lord. Such as make excesse of sorrowing for them most vnseemely For first how argues it ignorance in that point wherein a Christians ignorance is most shamefull the blessed state of Gods children after death And how giues it occasion to Gentiles to traduce vs when we bewayle as vtterly lost and extinct those whom we professe to liue with God Cyprian de Mortalitate Spâ—â— nostra ac fidei praeuaricatores sumus saith Cyprian Simulata ficta fucata videntur esse quae dicimus Secondly And what ods in this behalfe betwixt hopefull Christians and hopelesse Heathens while wee equally giue reines to sorrow and macerate our selues with like comfortlesse griefe Vse Our wisdome it shall be to set some reasonable limits to our sorrow for those of whom we haue reason to be perswaded that they sleepe in the Lord. Let not the Monition seeme vnnecessarie Affections are violent especially hauing shew of lawfulnesse to set them forward More frequent are the slips of Saints in things for their matter lawfull then in those that are simply vnlawfull Conscience euen of good men sets it selfe loose hauing plea of lawfulnesse for the action Herein Affection growes no lesse then tumultuous being able to warrant it selfe by instinct of Nature practice of Christ and his Saints Truth is the custome of Mourning but Stoickes none condemned howbeit saith Bernard the spirituall man that iudgeth all things Bernard de considerat lib. 3. and is iudged of no man preuents all his attempts with this three-fold consideration first whether it be lawfull secondly whether decent thirdly whether also expedient Secondly And we are not ignorant things lawfull in their kind may through neglect of due circumstances proue sinfull in the doer Eating and drinking are lawfull and necessarie yet excesse therein is censured of Gluttonie No wise man euer condemned Recreations as euill in their whole kind yet immoderate vse of Sports is little lesse then Epicurisme And sorrow for the dead hath example of Saints yea of our Sauiour to warrant it Pauls Mandate is more a Rom. 12.15 Flere cum flentibus howbeit excesse in lamentation makes it sinfull in Christians And here also hath place that Caueat of the Apostle b 2. Cor. 2.7 lest any be swallowed vp of ouer-much sorrow Meditations auaileable this way are these First of the blessed state of Gods children deliuered from the burthen of the bodie Cyprian de Mortalitate who thinks it not his gaine Saeculi laqueis non teneri nullis peccatis vitijs Carnis obnoxium fieri exemptum pressuris augentibus venenatis Diaboli faucibus liberatum ad laetitiam salutis aeternae Christo vocante proficisci Who is not of Pauls mind To be dissolued and to be with Christ is c Phil. 1.23 best of all such d Reuel 14.13 rest from their labours and their workes follow them Thus thinke as S. Cyprian aduised Desiderari eos debere non plangi nec accipiendas esse hîc atras vestes quando illi ibi instrumenta alba iam sumpserunt Secondly That argument which with Ephesians in like case preuailed why should it not sway with vs c Act. 21.14 The will of the Lord be fulfilled Let vs not make such Idols of our selues or ours as for their deaths so comfortable to grow discontented at the Lords appointments Thirdly And if that Heathen could say Praemittimus non amittimus Why thinke not Christians much more Seneca They lose not their friends but send them before Thus of the maine matter in the Text. In our passage let vs notice the Epithete giuen to the death of Gods Saints they die not but sleepe their death is a sleepe Vsuall in Scriptures See Ioh. 11. Act. 7. What
after some smattering knowledge and seedes of Grace receiued despise meanes sanctified of their growth and establishment and will needes bee their owne keepers Paul speakes not but thunders against such g Heb. 10.25 as forsake the Assemblies of Saints Secondly How should this restrayne contemptuous Vse 2 insultings ouer others weakenesse behinde vs as they seeme in the measure of Grace First For alas h 1. Cor. 4.7 Who is it that discernes vs or what haue wee that wee haue not receiued And if receiued why boast wee In Gods discriminating vs from others in the measure of gifts cause wee haue of thankefulnesse none of pride when beginnings increase continuance of Sanctitie are meerly of God Secondly Our merits of Grace no more then theirs of vs it is true as of any Wee were in times i Titus 3.3 past disobedient serued lusts and diuers pleasures Thirdly In Nature as vncapable of all holy instincts as any Fourthly Our infirmities in first enterance as great as others Fiftly And our hinderlings haply may ouertake and out-strip vs in holy practice There remaynes the extent of Sanctification which is prayed to the whole of man and whatsoeuer faculty or part God hath allotted to the entyrenesse of his Nature Thus sorted by the Apostle The Spirit Soule and Body The Spirit vnderstand the intellectuall part of the Soule Paul cals it elsewhere The spirit of our minde the Soule the appetite and sensuall faculties common to vs with brutes the Body the outward man the instrument and organ of the Soule To these all and the whole of them Paul prayes increase and preseruation in Sanctity The points intended to our notice are two First There is no part or faculty of mans Body or Soule not that which may seeme most pure and excellent but needs to be sanctified Therefore is Pauls exhortation To be renewed in the k Ephes 4.23 Spirit of our minde in the most pure and spirituall part of the Soule And if it also haue beene depraued by the Fall of Adam how needes it not restoring by the Grace of Christ Defects in the vnderstanding are noted foure principall l Ephes 4.17 18 First Ignorance grossest ignorance in things that concerne Gods Kingdome Secondly Vanitie and no lesse then dotage about things that cannot profit m 1. Cor. 12.14 Thirdly Impotencie to know the things of the Spirit of God Fourthly n Rom. 8.7 Enmitie against the Law of God professed quarrelling against the Gospell and prophane befooling of Gods Wisedome in choice of meanes for mans Saluation And if the minde haue so farre degenerated how may the will be thought to keepe her first integritie so that Grace shall not need to alter but onely to excite or assist it That Cordurum in the Prophet which he cals not plumbeum or ferreum o Ezech. 36.26 but lapideum it is nothing else to Austine but mans will obstinate in euill obdurate against all goodnesse There were that taught the corruption deriued from Adam to stay only in the inferiour parts of the soule the appetite and sensualitie Mentior if I thinke not Papists most of that minde so Philosophically conceit they the Combate betwixt flesh and Spirit to import little more then that conflict Heathens obserued betwixt Reason and Appetite Generally it goes current that the higher faculties are infeebled only Grace alters not their qualitie but assists their infirmitie Contra. First Why then prayes Paul Sanctification to the spirit of man Secondly How perswades hee indeuour of Renouation in the spirit of our minde Thirdly Notes Enmitie in Natures Wisedome against Gods Law Fourthly And placeth something p Gal. 5.20 fleshly in the vnderstanding The purest part must be sanctified is therefore depraued in the quality and constitution of it The second point offered to our obseruation is that where truth of Sanctification is vouchsafed the whole of man partakes it no part or power of Body or Soule but feeles vertue of Gods Spirit purging corruption fastening impressions of holy Qualities Old things are passed away q 2. Cor. 5.17 Behold all things in the new Creature are become new And sure it is The Grace of Christ is euery whit as large as the sinne of Adam what it hath wounded Christs Grace hath salued that his power may appeare as great to saue as Adams was to destroy It may be this power of Gods sanctifying Spirit appeares not alike euidently in euery part yet hath euery particle his seasoning with Sanctitie Whereby true Sanctitie is discerned First from that Mocke-grace-Ciuilitie harbouring in the minde grossest Ignorance and Vanitie tolerating r Mat. 5.21 27. lasciuious wrathfull prophane affections Carefull of nothing saue of plausible outward carriage and demeanour in the eies of men Secondly From halting Hypocrisie rigorously handling sinnes it cares not for Å¿ Mark 6.11 20. tendering their dearling and with wantonnest indulgence cockering it Thirdly From pretended purity of heart while the tongue runs ryot in filthinesse rayling blasphemy the eyes are full of adultery the hands of rapine and violence c. May wee thinke the fountaine cleane that streames out such filthinesse or any these party-Deuils to bee perfect Saints By Pauls rule he is no Saint that is not wholly sanctified he hath sanctity in no part that is not sanctified in euery part VERS 24. Faithfull is he that calleth you who also will doe it THe second part of the Conclusion deliuering sweet consolation assuring them of obtayning the blessings prayed for the parts are two First an assertion God will doe it Secondly confirmation of the auouchment by a double reason First from the propertie of God hee is faithfull which implies his promise Secondly from the action of GOD begunne and continued in Pauls apprehension a pledge of Gods purpose to perfect and preserue them because he calls them Prayeth Paul for that which hee is assured the Lord will doe Belike then Gods promises and purposes that are of surest accomplishment must be furthered to accomplishment by prayer and such like meanes as God hath sanctified t Luk. 24.26 What more certayne then Christs returne to his glorie his humiliation being finished yet with what instance u Ioh. 17.5 prayes he of his Father his owne and his Churches glorie The x Reuel 22.17 20. Spirit and the Bride say Come though Amen hath testified that he will come quickly No man can thinke it strange that viewes First the qualitie and constitution of Gods decree touching grace and glorie so ordered that it is not absolute for the end but includes the meanes God hath chosen vs to saluation shall we say as those desperate howsoeuer we liue In no sort but y 2. Thes 2.13 through sanctification of the Spirit and Faith of the Truth Thence is that reasoning of the Apostle from Gods purpose touching the end to our necessarie vse and application of the meanes The Gentiles God decrees to saue No matter would a miscreant
First the Brethren Secondly all the Brethren Thirdly the rite or Ceremony with a kisse whose qualification is expressed it must be Holy Greete or salute Not much vnlike is that custome amongst vs to send commendations to those wee wish well vnto thereby signifying our louing remembrance and heartiest well-wishing to those that are deare vnto vs. From Pauls fact desiring by such courtesie to haue his loue manifested to the people of God we learne that In Christian loue it sufficeth not that the heart be kindly affected except we giue due testimonie of our well-wishing to the Saints of God What Iames speakes of faith thinke spoken of loue Shew me thy Faith thy loue by thy Workes SALOMON requires to shew our selues friendly Christians of old time were carefull in this kind whence in Church Primitiue grew their f Iude 12. loue-feasts as well to testifie as to procure loue and hence the ceremonie heere mentioned to salute with a kisse continued till dayes of Iustine Martyr Iustin Martyr Apolog. 2. in customarie vse before their approching to the Lords Table thereby to testifie their heartiest and vnfeigned well-wishing and reconcilement each to other Tertullian de oratione Tertullian blames the omission of that rite growne vpon the Church in times of their solemne fastings and Prayers then they withdrew that Osculum pacis when in Tertullians iudgement it was most conuenient and necessary Truth is the Nature of this affection is as of fire it can by no meanes be conceiled but breakes out and will find vent There is a kind of loue which Salomon calls g Prou. 27.5 secret open rebuke he preferres before it When men pretending I know not what feruency of affection to the Saints of God liue yet as strangers each to other And as men ashamed of that Cognisance of Christians content themselues to wish wel pray good to the Church of God society friendly familiarity so euery where commended as auaileable to cherish Grace they purposely decline Consider First how neerely it concernes vs to preserue reputation of Christians to giue testimony of our loue and hearty well-wishing to the Saints Hereby saith our Sauiour h Ioh. 13.35 all men shall know that yee are my Disciples if yee haue loue one to another Meanes hee onely of inward affection How can that manifest vs to the eyes of the world Except there be added visible testimonies of our beneuolent affection Secondly We cannot be ignorant how much discouragement it brings to Nouices in Grace to see themselues slighted by such as professe the faith The i Act. 6.1 Grecians seeing their widowes neglected grew to murmuring Thirdly If none of these mooue yet let the practice of worst men in their carnall affections sway vs. How willing are they the world should notice their brotherhood and consent in euill It is the shame of Christians to secret their loue to the children of God The persons are the Brethren the Saints of God to these he desires the testimonies of his intimous loue limited to these all extended The points are two First Though loue in some offices must bee extended to all yet are there offices to bee limited to the Saints In loue are foure things First Beneuolence Secondly Beneficence Thirdly Complacentia Fourthly Familiaritie From our beneuolence and well-wishing may none be excluded seeme they for the present neuer so vile k 1. Tim. ◠1 Prayers must be made for all euen for enemies of the Church And for Beneficence the charge runnes generally Doe good to all l Gal. 6.10 A Specialtie in these must be reserued to Saints yet may none be simply excluded from them As touching that Complacentia contentment and pleasance taken in men and that which flowes from it Familiaritie they are so peculiar to Saints that they cannot without suspition of vnsoundnes be extended to Aliens Dauids protestation m Psal 16.3 All my delight is in the Saints on earth and in such as excell in vertue And I am n Psal 119.63 a companion of all that feare thee and keepe thy Statutes And I haue not haunted o Psal 26.4 with vaine persons nor sate in the assemblie of mockers The charge is With such eate not p 2. Cor. 6.17 separate your selues c. And that neerest loue and testimonies thereof should thus bee limited to Saints euinceth First our neerest coniunction with them in the body of Christ by the bond of the Spirit There are neighbours in Nature by Cohabitation in Affection in Grace Besides that most of these proximities may haue place in the Saints of God how neerely hath the Lord combined vs in the body of Christ vnder one head and quickned vs by the same Spirit Secondly though enemies may not be excluded from our loue yet who makes question but friends must be preferred in the measure of louing To SAVL an enemie DAVID shewed kindnesse But his soule q 1. Sam. 18.13 claue to the soule of IONATHAN Men in nature are enemies only Saints are friends to Saints Thirdly their merits of vs are far greater then any can be of Aliens By their Prayers and spiritual gifts and holy example they may be furtherances to vs in the way to life Iustifiable therefore against all cauils of gracelesse and malicious men is this prudence in Charity Generally wee see men that most hate societie with the Saints of God are first that finde fault with their strangenesse in matter of familiar conuersation Reason they thinke they haue sufficient to hate their holy faith and profession that they see them so partiall in their affections How could I wish they were such as with whom Gods children might with comfort conuerse But first if that be a precept of Gods Spirit Not r 1. Cor. 5.11 to eate with that brother that is a fornicatour or otherwise scandalous Secondly if Pauls charge be ſ 2. Thes 3.6 to withdraw from euery Brother that walkes inordinately Thirdly If Dauid and Ieremie held it part of their righteousnesse t Iere. 15.17 Not to sit in the assemblie of mockers with what warrant may Gods children make such their familiars Fourthly and alas what may a man expect to heare or see in such societie other then Lot in Sodome Onely what may u 2. Pet. 2.8 vexe a Righteous soule Fiftly it is not for nothing Salomon aduiseth to be so charie of our company Lewd examples are infectious Lewd mens indeuour x Pro. 4.16 to draw Gods people to their owne excesse of riot Lastly Gods precept Saints practice call vs alwayes to y Gal. 6.10 limit the specialtie of our loue the testimonies of our intire affectiō to the houshold of faith Reproueable rather is that promiscuous charitie as it is pretended to be in too frequent vse amongst men professing the feare of God whose friendliest kindnesses run without difference to all as well Aliens as Brethren that know no oddes betwixt the Church of
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
Phil. 2.5 not his affection To count the afflictions of his Church after a sort our x Act. 9.4 owne Secondly They that make themselues merry with the miseries of their brethren count it a chiefe melody to see and heare the maladies of others when y Hest 3.15 SHVSHAN is in greatest perplexitie HAMAN is in the height of his iollity How many of the same spirit amongst vs triumph in the greatest miseries of their brethren that miserie of miseries a wounded spirit there are that can sooner make matter of exprobration then means of compassiō it is the fruit they say of following Sermons How euer it be true It is a z Heb. 10.31 fearefull thing to fall into the hands of God and wonderfull intolerable to wrestle with his wrath in the Conscience yet farre more heauy token of his implacable displeasure is it to liue senslesly in sin and not to be remembred with some afflictions Truely said HIEROME Magna ira est quando peccantibus non irascitur Deus It is cause of trembling when the Lord comes to a Psal 89.32 visite our offences with the rod and our sinnes with scourges but much more grieuous that he threatens by HOSHEA I will not visite their daughters when they are harlots Medicus si cessabit curare desperat Yea see how the Scripture teacheth vs from the afflictions of Gods children to inferre a farre more miserable estate of the wicked If Iudgement begin at the house of God b 1. Pet. 4.17 what shall be the end of them that obey not the Gospel I begin to plague the c Iere. 25.29 Citie where my name is called vpon and shall yee goe free If the d Prou. 11.31 righteous bee recompensed in the earth how much more the wicked and the sinner doth he so chasten the infirmities of his children what will hee doe to the presumptions of his enemies c. Remember what Salomon aduiseth in this case e Prou. 24.17 18. Reioyce not no not when thine enemie falleth neither let thy heart be glad when hee stumbleth lest the Lord see it and it disple se him and so he turne away his hand from him to thee Thirdly They that adde affliction to them whom the Lord hath wounded Giue gall for meat and vineger to quench thirst as the Iewes to our Sauiour make more bitter the afflictions of Gods children first by insolencies secondly f 2. Sam. 16. exprobations thirdly questioning sinceritie Let all such barbarous and inhumane natures remember what Dauid prayes vnto such not out of a reuengefull affection but by propheticall instinct g Psal 69.24.26 27. Powre out thine indignation vpon them and let thy wrathfull anger take hold vpon them Adde iniquity to their iniquity and let them neuer come into thy righteousnes For they persecute him whom thou hast smitten Heare what Obadiah threatens to such a people h Obad. 15. As thou hast done so shall it be done to thee thy reward shall returne vpon thine owne head Let Gods people be exhorted to beware this inhumanity and as we desire to partake comfor from God so not to withhold it from the afflicted Reasons hereto inducing First it is the end why the Lord hath beene pleased to Minister comfort to vs that we i 2. Cor. 1.4 might be able to comfort others with the same comfort wherewith our selues haue beene comforted of God Secondly The comfort we Minister to others is reflected vpon our owne soules In spirituall things no man is a loser by communication No man loseth knowledge by instructing the ignorant nor abates his owne zeale by inflaming the zeale of others nor impaires his owne comfort but increaseth it by Ministring comfort to the distressed Thirdly God himselfe becomes our debter by promise to k Psal 41.1 2. recompence it into our bosomes Fourthly The soules of the afflicted l 2. Tim. 1.16.17 shall blesse thee The matter or meanes of comfort followeth with these words Obser The best comforts are they that are drawne from doctrines of the Scriptures m Rom. 15.14 Scripture-comforts are the comforts indeede Scripture-comforts exceed all others in three specialties First they are more solid because more true the very pith and marrow of comfort is contained in Scripture there is that the weary soule may rest and build vpon This saith DAVID is my n Psal 119.50 comfort in mine affliction o Psal 119.52 Thy word hath quickned me I p Psal 119.92 remembred thy word O Lord and receiued comfort Secondly more vniuersall Some miseries there are for which the Heathen found out and penned some shallow comforts But how many be there which they could neuer find salue to cure that miserie of miseries a wounded spirit how miserably do they comfort No maruell they knew not the storehouse of comfort the Mediatour Christ Iesus q Rom. 5.10 that died to reconcile vs vnto God Thirdly More effectuall What words but these haue the Spirit of God promised to make them effectuall to the consolation of the afflicted This r Isai 59.21 Word and the Spirit goe together The holy Ghost the Comforter seales it vp to the Soule and ſ Rom. 5.5 sheads Gods loue abroad in our hearts And if we shall a little enter comparison betwixt the Comforts extant in the writings of Men and those propounded in the Scripture wee shall see how vtterly vaine and of no worth those are in comparison of these To speake to the point Paul here treats of Tully and Seneca haue many large Discourses tending to yeeld comfort in the death of friends The summe of all they say is this Eâ lege nascimur Death is ineuitable none can auoid it foolish therefore for a man to grieue for it Againe it is exitus communis none scapes it and here they lay on load with histories of Cities Kingdomes Monarchies that haue come to ruine Thirdly sometimes they demurre whether any thing of Man remaine after death imagining no other Immortalitie but in the mouthes of men by commendation either they are not and then are not miserable or if they bee yet herein stands their blessednesse their soules are ridde from the prison of the bodie What are the comforts Scriptures affoord in this case t Rom. 8.3 39. Death separates not from the loue of God brings u Reuel 14.13 rest from Labours leades to the x Phil. 1.23 presence of Christ yea of the very bodies teach truly their death is but a sleepe See in another particular Outward afflictions and vexations what comforts haue they Forsooth either they are fatall and cannot be auoided or else fortuitous and therefore to be contemned Compare the Scriptures they are swayed by the prouident hand of a louing Father that first y 1. Cor. 10.13 tempers them to our strength secondly vseth them as meanes to z Heb. 12.11 mortifie our sinnes to a 1. Cor. 11.32 preuent damnation Thirdly they
them Hereto therefore he ads in those whom he purposeth to saue effectuall perswasion preuayling with their hearts to entertaine the Grace offered and framing them to the obedience of the Will of God Of this calling it is truly sayd it is pledge to vs of our profection and preseruation in Grace Therefore makes Peter no question but making y 2. Pet. 1.10 our calling sure we make our election and saluation sure and Paul deliuering vs like consolation elsewhere buildes on the same grounds z 1. Cor. 1.8 9. First God is faithfull Secondly That hath called you to the fellowship of his Sonne Iesus Christ The Text explained hath fully prooued the conclusion I meane not on this occasion to make long stay in confuting the Doctrine of the possible Apostasie of the Saints The heads of Reasons brought to maintaine it I touch onely First Cautions many wee haue giuen vs to looke to a 1. Cor. 10.12 our standing to feare to beware how b Heb. 3.12 wee fall from the Grace of God Answ First these shew a possibility of reuolting in respect of our weakenesse and the power of meanes assaulting vs tend to admonish not to presume of our owne strength but to relie on the power and promise of God This hinders not our resting securely on the faithfulnesse and power of the promiser whereon depends our stablenesse in Grace See 1. Pet. 1.5 Secondly they imply a possibility conditionate onely not absolute suppose thus it is possible to fall from Grace except our care be to stand But this cautionatenesse in Gods children is as certaine in their performance as the iniunction is in the precept Whoso is borne of God c 1. Ioh. 5.18 keepes himselfe and that euill one toucheth him not 1. Ioh. 5.18 Thirdly they are meanes effectuall to worke what they prescribe Humilitie feare trembling to depart from the liuing God Obser Secondly Paul intimates experience testifies some Sanctified to haue fallen away Answ Of men Sanctified after the Homonymie of the word Scripture notes diuers degrees First some Sacramentaliter so all d Heb. 10.29 Baptized are said to be Sanctified because of their e Tit. 3.5 washing in that lauer of Regeneration and their consecration in Baptisme to the Seruice of God Secondly some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that receiue some parts materiall of Sanctification f 2. Pet. 2.18 Illumination outward Reformation c. Thirdly some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of disposition as those that are said to g Heb. 6.4 5. taste the heauenly gift powers of the world to come Fourthly some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the opinion and h 2. Pet. 2.1 charitable Iudgement of men Fiftly some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth receiueng the habited gifts of Sanctitie of these onely is our conclusion of others the testimonies and experiences alledged vnderstood Obiect Thirdly Lastly the foulest falles of God Saints are produced which how may we conceiue to stand with Sanctification Answ Such sinnes could not stand with the exercise or act of Grace yet well ynough with the habite of Sanctitie as the vnreasonable and brutish behauiour of a man in his drinke stands not with the vse yet well ynough with the facultie of Reason So that notwithstanding these oppositions the conclusion stands firme for the certaine progresse and preseruation in sanctity of all that God hath begun to sanctifie How full of sweet comfort and consolation is it vnto Gods Saints wrestling with corruption and many a vile thought headstrong in rebellion incountred with principalities and powers seeing in themselues nothing but weakenesse and frailest infirmitie Know all such to their comfort God is faithfull and his promise is to i Act. 20.32 build further to preserue blamelesse to giue the inheritance to all them that are sanctified Hath God begun his good worke He k Phil. 1.6 will perfect it to the day of Christ. Here also hath place that saying of MOSES Perfecta sunt opera Dei This onely haue we eye vnto that our euidence be sound for the beginnings we are assured of our progresse and preseruation For euidence we need not wander beyond the Text so fully it affords them First The Grace of Sanctification spreads ouer the whole of man The mind erst blind in the things of God notable to conceiue them quarrelling at the prescripts of the Law befooling the simplicitie of the Gospell is now inlightned to see into the mysteries of Gods Kingdome approoues the equitie and goodnesse of the Law admires Gods wisedome reueiled in the Gospel The will naturally so froward and auerse from goodnesse so thirstingly inclined to wickednesse is now as insatiably desirous of Heauenly Graces propense l Rom. 7.18 beyond ability to obedience The eyes that before wandered after vanitie prie now for occasions to glorifie God The vntamed tongue set on fire on hell to lie and raile and curse and blaspheme is now restrained from so rotten communication inures it selfe to gracious speech such as m Ephe. 4.29 may minister grace to the hearer c. The whole spirit and soule and body is now so altered and renewed that a man becomes a maruell to himselfe a n 1. Pet. 4.4 wonderment to the world with whom hee erst ran to the same excesse of riot Beloued Christians thus if it be with vs we haue more then ciuilitie wee haue that sanctitie that seales vs to the day of Redemption Let euery man enter new search of his heart ransacke it to the bottome anatomize the whole man take suruiew of his whole spirit and soule and body that if any corner he finde corruption raigning hee may striue to mortifie it Vainely shall we flatter our selues in opinion of sanctitie except wee bee in measure o 2. Cor. 7.1 purged from all filthinesse of flesh and spirit A second euidence pointed at by the Text is our calling our continuall calling out of the power of darkenesse The act is continued as Pauls word imports God calleth continually those whom he sanctifieth blesseth all holy meanes vnto them so that they euery day more and more are deliuered from bondage to corruption Sure it is sanctification is not perfited in an instant as sure that by what meanes it is begun by the same it is increased and continued so that the man truely sanctified findes a continuall blessing vpon his hearing meditation Praying Conference Contemplation of the Creatures Afflictions or if there be any other meanes that God hath sanctified to call vs into his marueilous light Make it the touchstone of our seeming sanctitie wee haue many of vs beene of long standing in holy profession we are dayly hearers of the Word of God frequent in vse of that Sacrament It shall behooue vs to prouide that our proceedings be answerable to our means that the more we heare the more we grow out of ignorance get more power ouer our corruptiōs I dare not say but Gods children truely
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
knowledge let him know that it is an hyperbole not strange in common language or vse of Scripture to expresse settled and firme perswasions though subiect to errour in the name of knowledge Act. 3.17 I know that through ignorance you killed the Prince of life I know that is I am firmely perswaded 2. Cor. 9.2 I know the readinesse of your mind I am perswaded of it Compare also Phil. 1.25 Philemon 21. I know thou wilt doe more then I say Like here By this time I hope it appeares this dreame hath no footing in this Text nor in Truth in any Word of God I would now intreat the man and his disciples per si quid charum aut sanctum e Philip. 2.1 2. If there be any consolation in Christ if any comfort of loue if any fellowship of the Spirit if any bowels and mercies not to make a rent in the body of Christ but to endeuour f Ephes 4.3 to keepe the vnitie of the Spirit in the bond of peace who are you or what your gifts so extraordinarie that we should imagine God reueales to you what he conceales from all others and layes open to your view the booke of Life wherein are recorded the names of all that hee hath chosen to saluation And what is the profit of this strange doctrine what the possible issues of it except to breed securitie presumption proud g 1. Cor. 4.5 iudging of secrets before the time Shall I say what I thinke and not without ground The man would seeme some-body in the Church of God and hauing no gifts nothing extraordinarie by odnesse labours to make himselfe famous That withall let be added there is no small eye to profitable aduantage who would not as h Act. 8.18 19 Magus with large money redeeme this power to be able to discerne who are elected who thinks gold deare to purchase assurance of his election and calling They must therefore that will be his disciples take vp this crosse to keepe backe none of their temporalties from their Paraclete as hee said merrily vpon paine to forfeit their election What maruaile then if some besotted silly women and seruants haue purloyned from their husbands and robbed their masters to maintayne this Saint-seeing-Saint-making Saint To the seduced I say as Paul in another case Let i Rom. 14.5 euery one be assured in his owne mind k Gal. 6.4 Euery one proue his owne worke his owne heart so shall he haue reioycing in himselfe and not in another Wee now proceed to enquire what profit this Text without strayning affoords vs Obser It instructs vs to this dutie from Pauls example In charitie to number them amongst Gods chosen in whom wee see as much as man may see the fruits and signes of election S. Iohn writing to a religious Lady stiles her l 2. Ioh. 1.4 Elect because he had seene her and her children walking in the Truth We are m Heb. 6.9 10. perswaded of you saith Paul to the Hebrewes such things as accompany saluation such hath beene your worke and labour of loue yea in the middest of infirmities wee shall see loue strayning to maintayne good opinion of election and sanctitie Paul though hee reproue the dulnesse of hearing in the Hebrewes and blames iustly their n Heb. 5.12 slow proceedings in knowledge setting also before their eyes that o Heb. 6 6. terror of the Lords iudgement vpon Apostataes to stirre vp to profitiencie yet still holds charitable opinion of them as of people in state of saluation So readie to p 1. Cor. 13.7 beleeue all good things of others is Christian charitie where it hath the least probabilitie to induce it Vse Against this rule offend our Criticall Censors through ouer-much iealousie of others gracious estate in whom if too much rigour ouer-swayed not they could not but see some probable tokens of election and regeneration Of very Nouices and Babes in Christ expecting like strength of grace the same measure of reformation and zealous practice that they professe to feele in themselues otherwise growing not suspicious only but peremptorie that they haue nothing in them sauouring of sinceritie except sinnes strengthened by longest custome be presently cast off if but in particulars they bewray infirmitie all other holinesse and gracious practice is but pretended only and hypocriticall Mee thinks they should consider first the beginnings of grace are weake yet may be true and that in Babes in Christ may be the Nature of the new man though not so confirmed as in stronger men Secondly and should imitate him that q Matt. 12.20 quencheth not the smoking flaxe yea winkes at infirmities and notwithstanding them giues his children testimonie of sinceritie Thirdly cast backe their eyes to their owne estate at first entrance into Christian practice perhaps they might bethinke them of some sinnes strengthened in them by long custome or naturall inclination that haue hung on fast and pressed downe sore It is well mee thinks and much to be reioyced in that we see them humbly submitting to reproofes acknowledging accusing bewayling striuing against such sinnes such beginnings are in beginners comfortable enough to sway charitie to a good opinion of them There may appeare in such men sinnes that may iustly cause an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suspence of iudgement if they be such as wee call vastantia conscientiam but what euer may be presumed to be but infirmitie r 1. Pet. 4.8 charitie will couer rather then rashly censure of insinceritie These few directions take notice of to order charitie in her iudgement First measure no man by particular facts seeme they neuer so foule lest thou condemne the ſ Matt. 26.74 generation of the iust Particular falls argue weaknesse not a nullitie of sanctification Secondly what euer may be imputed to infirmitie presume may stand with Grace there is no destroying repugnancie twixt it and true sanctitie so as they may not stay in the same subiect Thirdly there is culpa lata and culpa leuis there are t Matt. 7.3 moates and beames u 23 24. Gnats and Camels if you commit sinnes in comparison there are leuiora delicta which Charitie allowes to be reproued as sinnes yet not to be censured as opposites to Grace Fourthly be fauourable in sinnes first strengthened by ancient custome Secondly naturall inclination Thirdly furthered to committing by multitude of temptations and entisements No sinnes should be more cautionately watched against more rigorously dealt withall by delinquents nor gentlier handled in the censure of charitie Fiftly measure no man by his state and behauiour in passion passions are violent and haue made x See 1. Sam. 25 the holiest in their behauiour little lesse then bestiall Thus farre of Pauls iudgement and charitable perswasion of this peoples gracious estate There follow the euidences swaying him to this perswasion VERS 5. For our Gospell came not vnto you in Word onely but also in Power and in
Iustice and Charitie and is as carefull to giue d Mat. 22.21 vnto God the things that are Gods as vnto CaeSAR and Neighbour what belongs vnto them Thirdly Ciuilitie stayeth for most part in Negatiues in abstinence from euill thinkes it Charitie enough not to impaire the wealth of the Neighbour though his estate be not supported by any worke of Liberalitie and Mercie In Religion sufficient it seemes to professe dislike of Poperie though they bee vtterly ignorant in Rudiments of Orthodoxe Faith grounds of pure worship of God True holinesse teacheth not onely to eschew euill but e 1. Pet. 3.11 to doe good And though it know Abstinence from euill a necessary branch of Christianitie yet hath learned withall that the life of true Vertue stands in action Fourthly Ciuilitie reacheth not beyond the outward man the Pharises principle is knowne f Mat. 5. Adultery in the fact is onely forbidden that in the thought and affection free Sanctification goes ouer the whole of the whole man the g 1. Thess 5.23 whole Spirit and Soule and Body is thorowout sanctified And these are some differences twixt Sanctitie and Ciuilitie See if from the other Cousin restrayning Grace wee may be able to discerne it First Restrayning Grace if it bee onely restrayning hath in it painefulnesse inward discontentment at the bridle God puts into their mouthes GODS Word is Bands his Law h Psal 2.3 as Cords as stomakefull Horses are kept in with the bridle yet some at the Bit that restraines them So The heart truly sanctified is desirous to be restrayned yea if it were possible to haue inclinations to euill vtterly abolished This they count their misery not that flesh is bridled but that it hath so much libertie i Rom. 7.23 to rebell against the Law of the minde Secondly Men restrayned only not sanctified desire to extend their libertie as farre as possibly may bee with any colour or shew of lawfulnesse the thing once yeelded lawfull they seeme niceties not to be stood vpon to enquire after expediencie or with what limits and bounds they are lawfull in action Those Scriptures and Preachers please best that seeme most to promise and permit Libertie A man truely sanctified chooseth rather k 1. Cor. 6.12 to subsist within his bounds then in any degree to exceede limits of lawfull Libertie And is of his minde that said It is better to liue where nothing then where all things are lawfull Thirdly No small difference ariseth out of the Grounds of their abstayning from euill which in the restrayned are feare or sense of Gods wrath of Magistrates Sword Infamie and the like Sometimes some one Master-lust which they desire to feed are loth to crosse for whose sake they curbe their other inordinate affections that they breake not out into outrage as Augustine saith the ancient Romans were restrayned from Intemperance Iniustice Couetousnesse by that infinite Lust they had after glory and large Dominions Aug. de Ciuit. Dei lib. 5. cap. 12. Caeteras cupiditates huius vnius ingenti cupiditate presserunt The sanctified man eschewes euill because it is euill and displeasing vnto God whose loue hee hath had so plentifull experience of he feares the Lord and his l Hos 3.5 goodnesse trembles at his offence because m Psal 130.4 of his mercy The loue of Christ as it after a sort constraynes to duetie so restraynes from euill Fourthly the restrayned when meanes of restraint are once remoued grow licentious none more as longing to quench their long thirst after euill when n Iud. 17.6.18 19. there was no King in Israel and the people left to doe euery man what seemed good in his owne eyes then fall these bridled hypocrites to vnbridled lusts Sodomie Idolatrie what not The sanctified are a law vnto themselues as some expound the place The Law is not giuen o 1. Tim. 1.9 to the righteous he needs it not as a bridle by the terrours of it though as a Directer by the Doctrine These are some helps to discerne truth of sanctification from the counterfaits of it in Ciuilians and men restrayned There is annexed hereto a second effect of their Ministerie and power thereof their full assurance their much full assurance Whereof of the diuine Truth of the Gospell taught them by Paul and his Associates They make it of two sorts first generall secondly particular of whether the Text must be vnderstood is a question I thinke of both Where the question is whether this vndoubtfull and full assurance of the Truth of the Gospell be peculiar to Gods chosen Thus I thinke wee may resolue by distinguishing the degrees of the minds assent in this kind thus they are the first is called commonly Suspicion more fitly coniecture a lighter inclination and propension of the mind to the Gospell as possibly or probably true the second Opinion â—herein the mind is strongly swayed to thinke it true but not without some feare of the contrarie Thirdly the third they call Faith a firme and vndoubtfull perswasion of the Truth of the Gospell which also hath its latitude not only in the point of adherence but in this of assent Here we reade of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much fulnesse of assurance in other places of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little faith Thus I thinke Though the minds of Castawayes and vnsanctified men may be possessed with settled opinion of the Gospels Truth and so conuinced thereof that they are not able reasonably to contradict it yet that p Col. 2.2 riches of assurance of the vnderstanding to the acknowledgement of the mysterie of Christ is peculiar to Gods chosen I may erre but these reasons sway me first It is wrought by q Phil. 1.9 experience and sense of the truth thereof Secondly imparted by the Spirit of God r 1. Ioh. 5.6 It is the Spirit which testifieth that the Spirit is Truth Thirdly the fruit of it me thinks euidenceth it to wit firme adherence and cleauing to the goodnesse apprehended in that Truth such as that no violence of persecutions is able to remoue As touching that other which they call particular it is so peculiar to Gods chosen that no Reprobate partakes in it to riches and much fulnesse of assurance few euen of Gods children ascend To further vs to that generall full assurance these are helps affoorded to Gods children first the solid Å¿ Rom. 15.13 comfort and consolation this Gospell affoords the conscience pressed with sense of Gods wrath due for sinne Secondly that rauishing of the affections to loue of this Truth so strange and supernaturall that whereas there is scarce any antipathie in nature greater then that betwixt t Rom. 8.7 mans heart in nature and the Word of God now a man is so affected with it that the dearest bloud is parted withall rather then the least jot of the Truth of the Gospell Thirdly that change so admirable it works in the whole
though the truth is the exercise of both is so coniunct that it is hard for the Christian in whome they are to distinguish which hath the precedencie in time that it may haue place here that our Sauiour hath the a Luk. 17.20 Kingdome of God commeth not with obseruation but as the Corne b Mar. 4.26 27 growes vp man knowes not how First And weigh but these reasons Godly sorrow for sin c 2. Cor. 7.17 the cause of Repentance presupposeth Faith perswasion of Gods loue and readinesse at least to pardon our sinnes For can a man â—â—eue for the offence of God as it his offence without perswasion of Gods loue to him in Christ some of d Heb. 12.17 ESAV his teares may drop from his eyes that apprehends God onely as a terrible Iudge Ingenuous sorrow and hearts griefe is peculiar to them whom God hath bestowed his Spirit e Psal 51.12 of ingenuitie and Adoption to seale them to the Day of Redemption Secondly And see whether all the f 2 Cor. 7.11 fruits of Repentance reckoned vp by the Apostle presuppose not Faith and perswasion of Gods loue Thirdly Why am I long to wash an Aethiopian whether is our vnion with CHRIST or our Renouation first in Nature Haue wee His Spirit to renew vs before we are made members of his body or is this vnion wrought without Faith For shame gull not Gods people with those Crudities of your addle braine teach them the practice of Faith and Repentance busie not their heads with these Niceties that breed g 1. Tim. 1.4 endlesse questions rather then edifying in the faith My conclusion I resume Conuersion is an inseparable attendant and fruit of sauing Faith Conuersion vnderstand the turning of the whole man from all sinne to all Righteousnesse The whole man Paul distinguisheth into these three members the h 1. Thess 5.23 Spirit Soule and Body in all and euery of these is this Change wrought to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it brings man from hatred of GOD to loue of God from contempt of God to feare of God from ignorance of God to knowledge of him So from loue of sinne to hatred of sinne from hatred of Righteousnesse to loue of Righteousnesse from delighting in sinne to grieuing for sinne from practice of iniquitie to practice of Pietie c. Not only from sinne to Righteousnesse but from counterfeit righteousnesse to vnfained Righteousnesse There is malum opus and malum operis Euill workes and i Isai 1.16 euill in good workes The Conuert puts away not only his euill workes but the euill that is in his workes the grosse faultinesse that before Conuersion claue to his best workes Thus conceiue it brings a man from meere sinnes to contrary k Dan. 4.27 vertuous practice from an euill manner of doing good duties to a forme more holy Suppose First from Seruilitie to Ingenuitie Secondly from Formalitie to Sinceritie Thirdly from Ciuilitie to true inward Sanctitie First In meere Naturalists is obserued a seruile kinde of abstayning from euill only for feare of wrath a mercenary kind of performing good duties only for hope of reward The same men conuerted are swayed by loue of God to depart from euill fearing to sinne not only for wrath but in respect l Hos 3.5 of Gods goodnesse Inclined to well doing not only for reward but for Conscience of dutie glory m Mat. 6.16 of the Commander and n 2. Cor. 5.14 thankefulnesse to his mercy Secondly In fleshly Hypocrites is easily obserued a forme of godlines none more formally frequeÌ„t in Prayers and Sacrifices nor seemingly stricter obseruers of o Isai 1.14.15 New-moones and Sabbaths Conuersion so alters these Formallists that they now more study to bee then to seeme religious Thirdly Politicall righteousnesse was in some Heathens is in some Christians vnrenewed wrought partly by naturall Conscience partly by ciuill Education Sobrietie and Iustice they are obseruers of in a sort for prayse of men that scoffe at Pietie and studie of true Puritie in GODS Children The heart once turned to God feelingly accounts Ciuilitie dung p Phil. 3.7 8 10. and drosse and longs after experience of the vertue of Christs death to mortifie the sinnes were formally restrayned only the power of his Resurrection to quicken their hearts to newnesse of life Whether this Conuersion presupposeth not Faith etiam inimici sint Iudices Vse Our wisdome it shall bee by this fruit of faith to try the Truth of it and in this tryall let eye bee had especially to these two things First to the Captaine or Darling sinne neuer thinke thy selfe a Conuert indeed till the corruption that most swayed in thee before calling grow specially lothsome and detestable vnto thee Secondly next to thy grounds of departing from euill thy manner of performing holy duties By that said in the explanation thou mayst direct thy selfe whether thy feare of God be seruile or ingenuous thy seruice mercenary or son-like thy Pietie formall or sincere c. And of their act in generall thus farre they turned the Text further intimates First the termes of their turning from what to what they turned from Idols to God Secondly the end or consequent of their turning to serue God where is subioyned a description of GOD by two attributes in opposition to Idols the liuing and true God Of the first It is required what an Idoll is Answ The most generall and compendious description of an Idoll strictly taken is this An Idoll is a false god The Antithesis in the Text applaudes the description God to whom they turned is the true God Idols from which they turned are thereby intimated to bee false gods So Paul elsewhere in stead of Idols puts their Periphrafis they are such as by q Gal. 4.8 Nature are not Gods Idols are of two sorts First Creatures whether imaginary or reall inuested in Gods properties actions or worship Secondly the true God falsly conceiued Of the first Thus vnderstand whatsoeuer it is besides the true God whereto men ascribe Diuine properties actions or worship that is to them an Idoll or false god there be that to Christs humane Nature attribute power to be euery where present to fill Heauen and Earth his humane Nature is by this meanes made an Idoll because being a Creature it is clad with that Diuine Propertie Immensitie Scotus to Angels giues this power without outward euidence or reuelation to know the secrets of mens hearts Angels are by this meanes made Idols because being but creatures they haue assigned them a Diuine propertie to see in r Mat. 6.4 secret to discerne Å¿ Ier. 17.10 thoughts and to try the reynes Like thinke when Diuine worship inward or outward is giuen to any thing besides Iehouah What euer that is it is made an Idoll Images adored with Diuine Worship Saints inuocated by this meanes are made Idols because Gods Worship is giuen them And these yee may call
and full deliuerance from sinne and miserie Well therefore may wee make this hopefull expectation of Christs comming to Iudgement a worke and fruit of Faith See we the second branch wayting the Lords leysure and that with heartie contentment This is apparently a fruit of Faith whether we consider First the generall description of it as it is in practice of Saints Secondly or the great opposites of contentment which onely Faith masters He that beleeues i Isai 28.16 makes not haste that is is contented to wait the Lords leysure for deliuerance proportionally for all blessings that he hath promised but weigh especially the many impediments of contentment wee shall confesse it is a worke of extraordinarie faith comparing the miseries Gods children here feele with the freedome Christs comming brings with it First what a vexation is it to Gods children to dwell in the world as k 2. Pet. 2.8 LOT in Sodome where what they see and heare is welnigh nothing but vanitie and vexation of Spirit l Psal 120.5 6. Wo is me said DAVID that I am constrayned to dwell with MESHECH and my Soule hath too long dwelt with him that hateth peace When withall a man considers what accompanies Christs second comming separation m Mat. 25.32 of Goates from the Sheepe gathering all that n Matt. 13.41 offends out of his Kingdome must it not be acknowledged great faith that works contentment Secondly adde vnto this consideration of other afflictions the portion of Gods children in this life though when we compare them with the glorie that shall be reuealed we cannot but say with AVGVSTINE Hic vre hic seca vt in aeternum parcas yet when we meditate the promise of o Apoc. 14.13 resting from our labours and p 21.4 hauing all teares wiped from our eyes doe we not sometime wish in our weaknesse that Will of GOD for protracting our troubles altered and what but Faith can calme our discontentment Thirdly but that miserie of miseries the remaynes of sinne the rebellion of nature against grace whom doth it not in a holy manner discontent who blames Paul if hee q Rom. 7.24 crie out for deliuerance or any for hastening of our full deliuerance who had not rather if the Will of GOD were so presently exchange necessitie of sinning for necessitie of obeying infirmitie for power imperfection for perfection of righteousnesse yet Faith teacheth to rest contented with this Will of God and what but Faith can doe it and this perswasion that euen this delay workes some way to our good Thirdly the last thing in this wayting is Continuance in Gods seruice notwithstanding afflictions be our portion and the promised recompence so long delayed I should haue faynted in my affliction but that r Psal 27.13 I verily beleeued to see the goodnesse of the Lord in the Land of the liuing And looke to the present condition of GODS Saints it shall be found oft such that they must beleeue one contrarie in another that there is a reward for the righteous when they feele nought else but miserie that God forsakes not when hee forsakes What can make vs in that state hold out our holy courses but Faith and perswasion of GODS Truth and loue and power to doe exceeding abundantly aboue all that wee can aske or thinke yea contrarie to all that wee can see or feele And this made Paul say Wee Å¿ 2. Cor. 5.7 walke by faith not by sight Vse Let vs by this as by former euidence examine truth of our faith It is a precious vertue where it is in soundnesse but in opinion of it how many are deceiued In the last particular let vs lay our search Let mee say to you as Paul to AGRIPPA King AGRIPPA beleeuest thou the Prophets Beloued Christians beleeue you in the Lord Iesus I would I could answere my selfe for you as Paul doth for Agrippa I know you beleeue But this once I know as SALOMON Euery man will boast of his owne righteousnesse of his faith t Prou. 20.6 but where may wee find a faithfull man a true Beleeuer I will tell you how you shall know them Seest thou a man holding his course steddy in Christian practice though hee meet with afflictions neuer so many for the hope sake layd vp for vs in Heauen say of him in thy Charitie That man hath faith feelest thou in thy selfe that stedfast and vowed resolution though the Lord should prolong thy life to the Comming of his Sonne to Iudgement and in all that time presse thee with afflictions yet for that hope sake so farre from enioying thou resoluest to cleaue to thy God blesse God for the gift of faith to thee I dare say it is u Philip. 1. vlt. giuen to beleeue in the Lord Iesus Search euery man his heart how in this particular it is affected Infirmities in practice wee shall find many resolution in the mayne if wee finde Lord what comfort haue wee I leaue it to euery mans serious examination wishing to you all this peoples measure of Faith in hopefull expectation patient wayting for Christs Comming firmest resolution to breake thorow the temptation of long delay notwithstanding afflictions that accompanie Gods seruice Obser The place is whence Christ expected to come where he yet resides is next intimated from Heauen Obser Belike then this Iesus is now resident in Heauen and so shall be in respect of his humanitie till x Act 3.21 the time of consummation The Heauens must contayne him till the time that all things bee restored y Col. 3.1 Aboue Christ now sits at the right hand of his Father from z Phil. 3.20 Heauen wee looke for the Sauiour And is it not strange men in so many things orthodoxe should dreame of Christs bodily presence perpetuall vpon Earth And that his humane Nature as his Deitie fils Heauen and Earth what then is become of that himselfe spake in the dayes of his flesh The poore yee shall haue alwayes with you a Mat. 26.11 Me not alwayes And It is expedient for you that I b Iohn 16.7 goe away How is it that the Scriptures send vs to seeke him in Heauen and thence to expect him Forsooth visibly hee is in Heauen inuisibly euery where Belike then his Ascension into Heauen is nothing but his vanishing out of our sight hee neuer left the Earth but only vanished like some Phantasme out of his Disciples sight Let vs bee content with the simplicitie of Scriptures and seeing they teach vs to looke for him from Heauen thence let vs exact him His description followes First by his adioyned raysing from the dead inserted as an establishment of that hope notwithstanding his death Secondly but specially by his effect as comfortable as any is or can be to vs naturally the Children of wrath Wherein consider wee First his action deliuerance or rescue Secondly the propertie he hath in it Iesus who deliuereth Thirdly the persons
though wee reach not that height of Faith and Obedience that wee desire and striue for Vs our Iesus hath deliuered From what misery from the wrath to come A phrase of speech not frequent in the Scriptures what it comprizeth let vs heare and feare and doe no more presumptuously Our Sauiour seemes to explaine it when he termes it the g Mat. 23.33 damnation of Hell vnder it comes vsually poena damni poena sensus the losse of the good things prepared for the righteous the painefull euils whereinto the damned are plagued h Mat. 25.41 Perpetuall separation from the glorious presence of God and his Saints irrecouerable losse of those ioyes that neither eye hath seene nor eare heard nor the heart of man conceiued a little of them felt in this life the taste of them in peace of Conscience and ioy of the Holy Ghost how seemes it a little Heauen vpon Earth how tortures it Gods Child for an houre to lacke how much more dolefull is the perpetuall and hopelesse losse of them that they all incurre who share not in this Deliuerance as our Sauiour said i Luk. 13.28 What wayling and weeping and gnashing of teeth followes then in the damned to see ABRAHAM ISAAC and IACOB and all the Prophets clad in the glory of Gods Kingdome and themselues shut out of doores To leaue what they lose consider what they feele torments and anguish intolerable see how Gods Spirit hath pleased to expresse them Though no earthly thing be sufficient to expresse the anguish of it yet resemblances are chosen of things most bitter to sense thereby to acquaint vs something with the grieuousnesse of it To mans sense nothing more sharpe then fire of fires none more scalding then that of Brimstone It is fire fire of Brimstone k Apoc. 21.8 a Lake that burnes with fire and Brimstone for euer before the Throne of God It were something yet though the paine bee extreme if there were hope either of end or mitigation But these torments admit neyther they l Iude 7. suffer the vengeance of eternall fire they goe cursed into euerlasting fire the Worme dyes not and the fire goes not out The Tormentors are Spirits therefore immortall the tormented as immortall in body and Soule the fewell neuer fayles a m Isai 30.33 Riuer of Brimstone there is continually streaming for euer to keepe it burning the breath of the Lord is as Bellowes to blow it Yet if some intermission or mitigation might be obtayned it were something but heare the Glutton in Hell I am horribly tormented in this flame but so much water as n Luk. 16.24 in tip of the finger LAZARVS might beare to coole his tongue is begged and not obtayned Mercilesse Abraham may some Wretch say nay mercilesse Glutton to the pore Lazar and more mercilesse to his owne soule It is iust with God there should bee o Iam. 2.13 Iudgement mercilesse to such as would shew no mercy to their brethren nor to their owne soules The extent of the torment makes it yet more grieuous No part free eyther in soule or body open their eyes what see they but Deuils to torture them or other damned tormented with them perhaps Wiues and Children through their negligence or cursed example brought into the same place of torments Open their eares what heare they but bitter weeping and wayling howling and yelling after the manner of Dragons for the great wrath of GOD iustly fallen vpon them would they flye they are in Prison in Chaines in Darknesse Would they dye they cannot they are immortall Would they supplicate to the Iudges hee is iustly inexorable he called and they refused therefore he p Pro. 1.26 now laughes at their destruction Would they thinke of any thing to cōfort them they haue no leasure for torments their sinfull pleasures remembred torture their Conscience the good things inioyed adde much to their anguish What should I say more If a man can thinke of any thing that may be tormenting if of any circumstance that can aggrauate torment thus let him thinke it is little all too little to expresse the torments and anguish that comes vnder this terme of the wrath to come From this wrath to come our sweet Sauiour our blessed Iesus hath deliuered vs. To grow towards some profitable vse-making of this point let vs something more particularly inquire who they are that come vnder this Vs the rather for that this Grace for the very enioying of it is thought so vniuersall that the prophanest Miscreant dares prattle of his portion in it Vs say Libertines whosoeuer are members of the Church vs all that are in the Church visible That were well for Capernaites And yet saith our Sauiour Easier shall it bee for Sodome and Gomorrhe at the Iudgement then q Mat. 11.24 for Capernaites though members of the Church visible And it is not to bee doubted but that as the grace offred and contemned hath beene greater to men in the Church so haue they heauier damnation then many out of the Church Briefly vs that beleeue vs hee hath deliuered from the wrath to come vs that obey him hee is Authour of saluation to all r Heb. 5.9 that obey him vs that he hath purged to be ſ Tit. 2.14 a peculiar people to himselfe zealous of good workes vs hee hath deliuered from the wrath to come For all faithlesse disobedient impenitent Sinners on them t Iohn 3 36. the wrath of God abides for euer And bee u Ephes 5.5 6. not deceiued you Remorslesse Whoremongers Couetous Idolaters for these things sake comes the wrath of God vpon the children of disobedience q. d. Ye may perhaps flatter your selues with hope of impunitie in respect of your outward prerogatiues yee are baptized so was Iudas yet x Ioh. 17.12 a child of perdition yee are hearers of the Word coozen not your soules with that Sophistrie There were that heard Christ y Luk. 13.26.27 teach in their streets and yet were shut out of Gods Kingdome Thou hast preached to others so mayst thou and z Matt. 7.22 yet thy selfe be a Cast away In a word what euer thy priuileges are if a child of disobedience impenitently such on thee comes this heauie wrath of God Will you see how many sorts of sinners the Scripture excludes from sharing in this deliuerance a 1. Cor. 6.10 No Whoremonger hath any inheritance in the Kingdome of Christ and of God No impenitent Whoremonger And what is hee better that with a high hand cōmits Whoredome blusheth not at it glorieth in it as in a point of manhood yee haue a Catalogue of the damned Crue mentioned by Saint Iohn you would wonder some of them should deserue that stile In the forefront are the b Reuel 21.8 fearefull such as for feare of men shrinke from holy Profession and practice I would to GOD our moderate Professours would thinke of it May I not
MICAIAH by name and wee may by him inquire of the Lord hee is likely to giue vs as good resolution as any of the rest but e 1. King 22.8 I hate him why hee prophecieth not good to mee but euill hee dealt as a Minister desiring to please God What wonder if to Achab a carnall man his ministerie and person was so hatefull Not as pleasing men but God So then the mayne ayme of a Minister of euery Christian should be this so to walke that he may please God and be approued of him See 1. Thes 4.1 Col. 1.10 2. Cor. 5.11 His reason me thinks is binding we must all appeare before the Iudgement seate of Christ a motiue that should preuayle euen with vilest men please that Iudge at whose barre thou must one day stand to be quit or condemned according as thy person and actions shall please or displease him we pitie the folly and madnesse of that malefactor that standing at the mercy of the Iudge for life or death according as his after-carriage shall please or displease him will rather exasperate him then seeke by all pleasing meanes to make him fauourable such is our case we all are culpable before God and lyable to condemnation at his mercy wee stand to be either saued or damned his desire is but this that for the remaynder of our life wee so demeane our selues in holinesse and feare that wee may please him whom should not this reason perswade Let vs all labour so to serue him that we may be pleasing and acceptable before him in Christ Things requisite hereto some concerne the state of our persons some the matter of our actions some the manner of performance For the first two things there are that make our persons and actions displeasing vnto God First faithlesnesse Secondly fleshlinesse Of HENOCH there was report before his translation that he pleased God by good consequence it followes in Pauls diuinitie that therefore HENOCH f Heb. 11.5 6. had faith in Christ inasmuch as without faith it is impossible to please God The reason is plaine because all the faithlesse mans actions whiles hee is such are censurable according to termes of the Law wherein the least blemish or imperfection adiudgeth the performer to condemnation here is the priuilege of the Beleeuer his obedience done in weaknesse so be it in sinceritie is sure to find acceptance with God for Christ his sake to whom Faith knits vs and whose perfections it giues vs interest vnto A second thing in the person making actions vnpleasing to God is fleshlinesse They that are in g Rom. 8.8 the flesh cannot please God all things sauouring flesh are stinking in the nostrils of God euen our best actions that haue rellish thereof this the reason why those vertuous actions of Heathens were in them so abominable because their persons were faithlesse and fleshly God approues his owne works in vs. Secondly for the matter of our actions they must be such as haue warrant from the Word of God prooue what is acceptable vnto God and h Rom. 12.2 what the good and acceptable will of God is Whatsoeuer is contrariant to his will that is grosly a sinne whatsoeuer is added to his will or but besides it that also abominable In manner of our seruice that it may be acceptable two things are requisite First that it bee tendred to our God i Heb. 12.28 29 in reuerence and feare Let euery act of seruice done vnto carry a rellish of awe and dread of that endlesse Maiestie Thinke when thou commest to heare how great a God that is in whose presence thou standest whose Word thou hearest a God that is in his wrath a consuming fire and learne as Isay k Isai 66.2 to tremble at his Word c. Secondly In sinceritie and singlenesse of heart as vnto the Lord that pondreth the hearts which is with God a thing so much set by that hee esteemes it as perfection And of Pauls behauiour thus farre his motiues follow First Meditation of the great fauour God had vouchsafed him in trusting him with the Gospell Secondly Consideration of Gods Omni-science and power to discerne hearts In the first considerable are First The effect that meditation had in the Apostle Secondly The fauour it selfe It made him carefull to please God So workes the meditation of Gods fauours in a gracious disposition so ought it to doe in all men that they become carefull to please God Compare Rom. 12.1 Deut. 7.7 8 11. Iohn 24.14 Luke 7.47 More specially thus conceiue the specialtie of Gods fauour in trusting him with his greatest treasure was it that chiefly preuayled Obser The preferment God giues any of vs in his fauour ought specially to perswade obedience and care to please God He had dealt with Israel l Psal 147.19 20. so as with no other Nation they of all others should therefore be excited to prayse him and liue to his glory more mercifully with vs said MOSES then with our m Deut. 5.3 Fathers in making this Couenant with vs so much more should we thinke our selues obliged to obedience See also Mat. 13. The more odious is the turning of Gods grace into wantonnesse the abuse of his patience to securitie his mercie to presumption his loue to licentiousnesse yea the fauour of fauours Christs death is made occasion of the vilest abominations So did not Dauid nor so Paul they haue least share in Gods fauours that thus abuse them to licentiousnesse Our dutie it shall bee for our better excitement to cheerefulnesse in Gods Seruice to take notice of the specialtie of his fauour and louing kindnesse towards vs. There is not nor can be to Gods Children a greater prouocation to faithfulnesse in his Seruice nor is any thing in experience a greater clogge to our hearts in holy duties then that vnwise and enuious casting our eyes on others preferments in Gods mercy with neglect of our owne while euery man thinkes God hath done more for others then for him It is good in this case to looke downewards and see how many are behinde vs in the fauours of God And here haue we a large field of comparison to walke in there scarce being any but may say in some thing or other God hath giuen him preeminence aboue many others Compare thy selfe as a man with other creatures as a Christian with other men as a sincere Christian with Hypocrites as such a Christian suppose a Magistrate or Minister with other Christians It was in Gods power to haue made thee a beast hee hath honoured thee so farre as to make thee a man to stampe thee with his owne Image hee might haue left thee as thousand others without God without Christ without hope in this World he hath made thee a member of his Church perhaps a liuely member of his Sonnes Bodie quickened with his Spirit a fauour denyed to many in the Church Perhaps a Minister his instrument and co-worker to the sauing
aduanced in Gods fauour the heauier vengeance lights on them in case of their vnthankfulnesse and disobedience Capernaum lift vp to heauen t Matt. 11.23 is brought downe to the lowest Hell iustly for their rebellion and abuse of Gods high fauour this makes the state of an Apostata more fearefull then of a simple Alien because his taste was more of Gods grace and fauour How great are the prerogatiues of GODS fauours vouchsafed to this Kingdome libertie of the Gospell peace in the profession and practice of Pietie such as Aduersaries haue long enuyed vs other Churches of God neuer yet so fully enioyed Let vs not be high-minded but feare Euery disobedience is in vs more haynous Gods vengeance will bee more extreme if perhaps wee proue vnthankfull and rebellious Vse Let euery man obserue his specialties in Gods fauours vse their meditation to excite to more obedience Is thy knowledge more see thy obedience be more also else shall u Luk. 12.47 thy stripes be more Is thy wealth greater see thy x 1. Tim. 6.18 works of mercy be more abundant Haue we more power and plentie of preaching see that wee more abound in knowledge practice euery grace of God more tolerable else shall be the state of Sodom and Gomorrhe at the day of Iudgement then ours VERS 17.18 But wee Brethren being taken from you for a short time in presence not in heart endeuoured the more abundantly to see your face with great desire Wherefore we would haue come vnto you euen I PAVL once and againe but Satan hindred vs. THe coherence seemes this the Apostle had occasionally mentioned their afflictions and professed his loue because he saw they might haply question his loue as pretended only sith he so soone left them was so long wanting to their comfort hee makes Apologie professing First his departure was enforced his absence grieuous no other then when a Father is bereft of his children Secondly in body not in Spirit Thirdly striuen against Fourthly but hindred by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word intimates a separation such as Death makes twixt Father and Child that looke what griefe a Father sustaynes when hee is bereft of his children or poore fatherlesse Orphanes depriued of Parents such and no lesse grieuous was that occasioned by his separation and absence Obser So grieuous to a Pastor sincerely affected to Gods people is euen enforced absence from the Flocke the kindest Father takes not more tenderly the want of his dearest children Reading the storie of Pauls departure from y Act. 20.18 ad 36. Ephesus me thinks I see the behauiour of a dying Father in his last farewell to his children so pithy and passionate are the Exhortations and Counsels euery word enough to make the hardest heart to melt Vers 37. in the hearing and such relenting wrought they in the people No maruell First the dangers wherein they are Secondly and z Act. 20.28 29 30. price of their soules considered Vse First they are of mercenarie disposition that are not thus affected Secondly and they haue cause to feare the vengeance threatned to men mercilesse to fatherlesse that enforce such separation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle is by some conceiued to intimate the separation and absence to be but for a short time supposing him so to speake according to his hope and opinion by others to signifie the suddennesse of his enforced separation whereto agrees the storie Act. 17. ad vers 11. Obser That sense standing occasions vs to note how Satan specially insidiatur initijs nascentis Ecclesiae and is most turbulent in the first planting of Churches At Ephesus when a 1. Cor. 16.9 the doore is opening Aduersaries are multiplied Hence in Primitiue Church grew those bloudie persecutions that plentie of Heresies wherewith the world was pestered At first rising of Luther what vprores was the whole Christian world filled withall and still as the Gospell spred it selfe newly from Kingdome to Kingdome so grew tumults more frequent and outragious Particulars of Gods children may obserue temptations most frequent and vehement in their first retyring from the world and turning to their God then conscience becomes a Lyon persecutions arise all the power and policie of Hell combine to detayne or worke a rescue The reason is euident It is the Deuils obseruation from much experience it is easier to hinder a Church from planting to hinder the rising then to destroy it once settled vpon the foundation Paul for this is fearefull to admit b 1. Tim. 3.6 Nouices to the place of Pastors knowing that as their fals are most dangerous because they are Ministers so most easie because Nouilions Vse 1 To me it is strange how to men conuersant in Scriptures and Church Storie it should seeme strange to see preuayling Ministeries accompanyed with popular tumults There is no building without noyse of hammers nor child-bearing without grones and outcryes Our Sauiour then whom the Sunne neuer saw man more peaceable harmelesse and inoffensiue scaped not the clamours and oppositions of gracelesse men in his Ministerie Paul whose courses tended all to peace so as no mans more parting with many rights for peace sake tempering himselfe in things indifferent to euery mans infirmitie yet meets with tumultuous contradictions Vse 2 Secondly I say as SYRACH My sonne c Ecclus 2.1 2. when thou entrest Gods seruice stand fast in righteousnesse and feare and prepare thy soule for temptation The beginnings are most violently assaulted Arme therefore against Satans incursions First especially against that of Pride the vsuall ouerthrow of Nouices which made Bernard aduise in our beginnings specially to labour for Humilitie though graces be then small yet as small is experience of infirmitie in temptation Secondly Remissenesse and temper though vsually beginnings are most feruent yet as no violent thing is of long continuance so sodainly is that feruour and heate of deuotion slaked Bernard And then as BERNARD Contrahitur animus subtrahitur gratia protrahitur longitudo vitae deferuescit nouitius feruor ingrauescit tepor fastidio sus blanditur voluptas fallit securitas reuocat consuetudo Thirdly diuerting the streame of affection from substance to circumstance from the mayne foundations of Faith to the nice impertinences of humane ceremonies by which wile of Satan how many haue beene transported into faction carryed to an vnbrotherly separation from the Church of God! In person not in heart In Christian amitie our persons may be sundred affections can neuer be diuided Brotherly fellowship may increase loue separation quencheth it not What maruell First presence is not necessarie to procure it nor therefore to perserue it It comes to passe said Austine by this meanes that wee loue those whom wee neuer saw that whereas all other loue growes specially from societie and familiaritie Loue Christian is procured by bare consideration and report of Graces wee heare of others neuer so farre distant from vs. Besides in this friendship
the persons thus seemingly neglected The Image of GOD the onely Load-stone of gracious affections perhaps in them hath more naeues and blemishes They make not so streight steps to their feet perhaps are after a fort t 2. Pet. 2.13 spots and blots in our Assemblies and too foule blemishes of their holy Profession I say not for particular infirmities they should bee excluded from our loue u 1. Pet. 4.8 Loue couers a multitude of sinnes Yet may not such bee offended if in such case they see not like manifestation of entyrest loue Austine August de doct Christ that thinkes our loue should bee equall to all in respect of the affection yet allowes a difference to be made in the effects thereof Wherefore it shall behooue them to wipe away those spots wherewith they blemish the amiable beautie of Gods Image that drawes affections of his Children And for vs all let it bee our care to labour for as much eminence in Grace as wee desire to haue in Gods Childrens loue The second thing here obseruable is how to Paul The man by whose Ministery they were conuerted the specialtie of their affection was carryed Where worthy our notice is the affection of a people that hath tasted the power and comfort of the Ministery Obser How deare to such those Ministers are by whom they haue receiued Comfort Conuersion Confirmation a Rom. 10.15 Their feete are beautifull The peoples dearest things their b Gal. 4.15 right eyes their c Rom. 16.4 liues are not thought too deare for them Examples LYDIA and the Iayler Vse So that they carry with them blacke markes of vnregenerate men and such as neuer tasted the power and comfort of our Ministery to whom our persons and Ministerie is so odious and except God giue them repentance for this besides all their other sinnes of reprobation Marke such men and tell mee if you finde them not the most prophane and ignorant in the Congregation And doe you wonder if to such men our persons be odious If Christ himselfe were on earth to preach vnto them I doubt not but hee should taste like measures as we yea as himselfe did at the hands of the Iewes Obser As we to see you So should there be recursus gratiarum an intercourse and exchange of kindnesse betwixt Minister and people Saint Paul cals for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That seeing d 2. Cor. 6.12 13 his heart was enlarged they should not bee straightned in their bowels Vse In this case I wish the complaint were not too iust on both parts Ministers of the people paynes they thinke they take neuer enough though they spend their strength Recompence other then words or kinde lookes they receiue from few I say as Paul If e 1. Cor. 9.11 you reape their spirituall things is it much to impart your carnals The people againe plaint as much of their Ministers they will haue their due but care not to doe their dutie There should be recursus gratiarum They are vnthankfull people that receiuing benefit of our Ministery returne no recompence of their loue and kindnesse And they are vnconscionable Ministers that take the hyre of Labourers and liue as Loyterers VERS 7. Therefore Brethren wee were comforted ouer you in all our affliction and distresse c. THE effects of this good tydings in the Apostle follow to bee treated the first is comfort and a kinde of sweetning the newes of their faith brought to his afflictions Obser Of all comforts the people can affoord to their Ministers there is none like this their holy courses continued See how Paul amplifies it It comforted him in all his afflictions put a new kind of life into him filled him with ioy vnspeakeable Like affection hee expresseth when exhorthing to vnitie he presseth it by this issue f Philip. 2.2 his ioy should bee fufilled q. d. still hee should thinke something lacking to his ioy whiles discords and such like fruits of the flesh bare sway in the people and as if nothing could bee added to his ioy if they walked as became the Gospell so speakes he With like minde Saint Iohn professeth Hee had no g 3. Iohn 4. greater ioy then to heare of his Children how they walked in the Truth As to a Father discreet and kindly affected no comfort is greater then the gracious demeanour of his Children I say then as PAVL h Philip. 2.2 Fulfill our ioy make our liues comfortable sweeten the bitternesse of our afflictions with your constancie in holy courses I dare say it is neyther your ciuill courtesie nor protection nor liberalitie nor any thing that can yeeld vs halfe the solace that the sight of your holy behauiour Wonder you at it First Gods Glory which wee hold more precious then our liues is hereby aduanced Secondly The assurance of our Calling our Crowne hangs after a sort hereon Thirdly The profit will bee yours whiles by this meanes wee are i Heb. 13.17 encouraged with more cheerefulnesse to doe our dutie As it euen k Ier. 20.8 9. kils our spirits to labour without fruit If these things mooue not oh yet let the comfort of your owne soules sway you Our ioy is something by your obedience yours will bee more l Psal 34.8 Taste and see how gracious the Lord is Once try the sweetnesse m Gal. 6.16 and peace that is felt in holy Courses Now heare how great cause haue we to complaine of a barbarous affection in our people Therefore running to the excesse of Ryot because they know it is Gall and Worme-wood to our soules Alas Brethren what haue wee deserued so ill at your hands that you should thus delight in our discomfort that spend our strength to saue your soules This account make how euer the griefe is ours for the present the horrour at last will be yours yee shall find it true that Abner speakes in his monition to IOAB n 2. Sam. 2.26 Surely it will be bitternesse in the latter end VERS 8. For now we liue if yee stand fast in the Lord. THE second effect life we liue if ye stand fast And not otherwise Life hath diuers degrees Hee liues that hath but breath or heat left in him more hee that hath vse of sense and motion Vita is vitalis when it is led with cheerfulnesse and ioy of heart Paul was aliue when he said o Rom. 7.9 he dyed but his life was as death discomfortable and bitter to him Enuie p Iob 5.2 stayes the silly one He liues in that death but is as dead because hee enioyeth not himselfe That the sense is this our life is liuely through the comfort wee feele in your perseuerance Some helpe we haue here for fuller vnderstanding of the sixt precept Wee vsually scant the sense of GODS Commandements whence it is that we so much fayle in humbling our selues for our transgressions and rest contented with meere ciuilitie crying out of
propertie of speech is that act of vncleannesse committed betwixt persons vnmarried Largely taken it compriseth all whatsoeuer breaches of Chastitie First whither in the b Matt. 5.28 heart by inordinate desire Secondly or in the c 2. Pet. 2.14 eye by wanton and lasciuious lookes Thirdly or in the d Ephe. 4.29 5.3 tongue by filthy and rotten speech Fourthly or in the act by doing e Gen. 39.9 that great wickednesse See Annot. ad Rom. 1. A sinne which the Lord hath seuerely threatned grieuously punished from Heauen cursed to the pit of Hell yet reckoned generally amongst leuiora delicta and as Papists call them veniall sinnes A tricke of youth say our Youths of that which brought in the f Gen. 6. floud vpon the world of the vngodly fire and brimstone g 19. vpon Sodome h Num. 25. pestilence vpon Israel c. Our wisedome shall be to notice the odious foulnesse thereof that if it be possible Conscience of the sinners may be more remorcefull and a sinne of so foule nature not so sleighted First the Apostle makes it eminent aboue all sinnes in this respect that it alone is i 1. Cor. 6.18 against the body depriuing it of that great honour whereto God hath aduanced it to be a member of Christ a Temple for his Spirit to dwell in Secondly vsually they are counted greatest sinnes that imply breach of most Commandements Adulterie is k Vers 15.19 Sacrilege Profanenesse Dismembring the body of Christ drawes with it Thefts Murthers what not Thirdly they say also sinnes are most pernicious that are most delightsome because the affections are most taken and streightest detayned by them therefore perhaps Salomon said of the Harlot her l Eccles 7.26 heart is snares and nets her hands as bands so easily are men taken so hardly rescued being once bewitched with the bestiall pleasure of that luxurie Fourthly varietie of Iudgements threatned shewes it haynous aboue the ordinarie Waste of m Iob 31.12 goods blemish of n Pro. 6.33 Name rottennesse of bones o Hos 4.11 hardnesse of heart c. plagues of all sorts threatned to deterre vs. Fiftly executions haue beene grieuous on Sodomites old World Israelites of whom said the Apostle there fell in one day for this sinne p 1. Cor. 10.8 three and twentie thousand I say then as PAVL Fly Fornication VERS 4. That euery of you should knew c. WHether in these words Paul would prescribe remedie against lust and meanes of abstayning from the sinne or intends only to explicate the Commandement in the positiue part is no matter of curious inquirie In the words are First the persons to whom he prescribes Secondly the duetie prescribed Euery one of you In morall dueties no man hath exemption q Reuel 20.12 Great and small stand to be iudged euery man is countable for his sinnes r 2. Cor. 5.10 rewarded according to his deeds whether they be good or euill For the particular in the Text. The ſ Deut. 17.17 King may not multiply wiues no not to continue succession much lesse Strumpets to glut vnsatiable lust t Ephes 5.5 No Whoremonger or vncleane person hath any inheritance in the Kingdome of Christ and of God Obiect Yet Patriarchs they say without checke multiplyed Wiues and Concubines Answ August First Some are of opinion they had their speciall dispensation to this end that they might multiply the holy Seed Secondly The rule of * Ber. de praecep dispensat Bernard must in such cases be remembred where wee finde in Scripture any practice of Saints swaruing from the general rule Aut eos peceasse fatendum est sicut homines aut certe sicut Prophetas familiare Dei consilium accepisse For vs wee are sure the rule holds generall euery man is bound by this precept of Chastity There were in Austins dayes men that pleaded immunity by their sexe thinking women onely bound by the precept of Chastity and a great disparagement they thought it to the dignity of their sexe if their adulteries must receiue like punishment with those of women An verè sexus nostri dignitas hanc sustinebit iniuriam vt cum alijs socminis praeter vxores siquid admittimus in luendis poenis mulieribus comparemur Why not saith Austine Yea why not rather sith by strength of their sexe they seeme more able to master their lusts and of dutie should guide their Wiues by example That saying of u Iam. 4.4 IAMES Yee Adulterers and Adulteresses stops the mouthes of all such idle and impious Distinguishers Our times haue also forged Dispensations What mens iudgement is I know not but seldome haue I seene it penanced in the Greater as if it were sinne only in the meaner people Generally the sentence of the prophane Poet is applauded by the multitude Non est scelus scortari Adolescentem It is no such haynous matter for yong men to bee giuen to whoring But if x Psal 119.9 yong men bee bound to reforme their wayes by the Law of God if they y Lament 3.27 must beare the yoke in youth if the iollity of that Age shall bee z Eccl. 11.9 brought to Iudgement let such tremble to hearten themselues in such sinnes as exclude from Heauen and giue a Reuel 21.8 portion with Hypocrites in the Lake that burnes for euer Should know that is haue skill The Apostle seemes to imply that there is a kinde of art of Chastity and great skill required to possesse our vessell in holinesse c. Truth is Christianitie is an Art or Science and no small skill is required to Regular exercise of Christian vertues GREGORY NAZIANZENE said once the cure of Soules was the Science of Sciences generally it is true of Christianity It is the Art of Arts the art of liuing well To this end Saint Peter aduiseth to ioyne to our vertue b 2. Pet. 1.5 knowledge as I conceiue him skill in the exercise of Christian Vertues Paul in a particular makes it a point of c Phil. 4.12 mysticall knowledge to carry himselfe equally and with euen hand in all Estates In Prayer hee would intimate wonderfull skill required and not learnt but of an d Rom. 8.26 heauenly Schoolemaster That knew the Disciples well and therefore it is their Petition e Luke 11.1 Lord teach vs to pray To say in a word what one Christian Vertue or Dutie is it that askes not skill to the right vse and performance of it take instance in that of Faith How to vphold it when it wauers to restraine it when it degenerates towardes presumption how to turne the eye of it from the Law to the Gospell from Gods Iustice to his Mercie Here sure is the wisdome of beleeuing How many see wee for lacke of this skill if not vtterly mis-carry yet dangerously hazarding their soules to ship-wracke the Presumer thinkes of the rich mercy of God the
attained perfection Sith then to helpe all these defects the Ministerie is ordained and by it the Spirit is effectuall who shall dare separate what God will haue ioyned together Answers to the Argument are thus framed first the Apostle must be vnderstood coÌ„paratiuely not as meaning they had no need of his commonefaction but not such need as men auerse from charitie Examples we want not of Sentences many in shew simple and vniuersall yet to be vnderstood ex parte and in comparison If yee were blind yee should haue p Ioh. 9.41 no sinne that is none in comparison not simply none Christ sent me q 1. Cor. 1.17 not to baptize but to preach the Gospell not so much to baptize as to preach Secondly though to instruct them as ignorants was needlesse yet to admonish and excite them as deficient in the measures of loue was not vnnecessarie and thereto tends the correction subioyned Obser Leauing them we take the Obseruation affoorded vs by the Apostle thus Gods teaching is alwayes effectuall and perswasiue it workes what it prescribes God teacheth two wayes first outwardly by his Ministers that is not alwayes thus effectuall secondly inwardly by his Spirit the degrees are two first enlightening the mind to know what by his Ministers he propounds secondly effectuall inclining the will and affectons to embrace and prosecute the duties knowne Euery one that hath heard and r Ioh. 6 45. hath learned of the Father commeth vnto Christ that is beleeueth in him Haec gratia à nullo duro corde respuitur August de praedestinat Sanct. cap. 8. God putteth his Law in their hearts and writeth it in their inward parts and so causeth them to walke in his Statutes Ezech. 36. How the Lord preuailes thus with the will of man is questioned betwixt vs and â—alâ—e Pelagians It pleaseth them that the Lord propounds to vs only pleasing obiects August in Ioan. traectat 26. fit to allure the will as when a shepheard shewes a greene bough to a sheepe or a father nuts and such like pleasances to his child fit to allure them As if there were some fitnesse in nature to be allured with spirituall things and the propension to bee affected with them were not of Gods meere inspiâ—ement and infusion First then said Paul amisse It is God that Å¿ Phil. â— 13 workes in vs to will and doe Secondly and vainely prayeth God to t Heb. 13.21 worke in vs what is wel-pleasing in his sight Thirdly as vnfittingly hath Moses taught the naturall u Gen. 6.5 inclination of the heart to be onely euill Fourthly and Paul put x Rom. 8.7 enmitie betwixt wisdome of the flesh and the Law of God Fiftly the heart saith Ezekiel must be y Ezech. 36.26 27. changed by the Spirit of God before we can walke in the Lords Statutes Sixtly and by old Schoole-Diuinitie the habits of Faith Hope and Charitie are infused rather then drawne out of the power of the soule And this is Gods teaching whereof the Apostle here speakes the giuing of Gracious abilities to doe that which is pleasing in his sight and not onely the exciting of the naturall power of the will and alluring it by pleasing obiects as Semipelagians dreame What euer the maner is the effect and fruit is ablenesse to doe and actuall doing what the Lord thus teacheth So that if any would know whether hee bee taught of God the surest euidence of election and our being within the couenant of Grace his Gracious abilities to holy dueties must be examined It is true of all such that Paul speakes of himselfe they z Phil. 4.13 can doe all things through Christ that strengtheneth them and in comfortable measure practise whatsoeuer the Lord prescribes knowing beleeuing louing obeying the truth So that it is meere hypocrisie that pretends absolute disability Abilitie is of two sorts First complete which is not incident into this life Secondly Competent for acceptation whereof all taught of God are made partakers First a Heb. 13.18 desiring in al things to liue honestly Secondly b Act. 24.16 endeuouring to keepe good conscience before God and man Thirdly c Iob 1.1 eschewing euill and working righteousnesse Fourthly and d Mar. 9.24 mourning for defects in obedience VERS 10. But wee beseech you Brethren that yee increase more and more THe exercise of loue in this people hath beene commended lest the commonefaction might seeme vnnecessary the Apostle corrects himselfe that they might not seeme to haue attained perfection or in no respect to want admonition There is in this verse something tending to their prayse as that to the Brethren of Macedonia their loue was extended something also wherein their defect is noted that to Macedonians onely their countrimen their loue was limited wherefore they are exhorted to increase more and more Obser The increase of charitie may be doubly conceiued It growes first extensiuely secondly intensiuely Extensiuely when it enlargeth it selfe to more persons then at first imbraced Truth is charitie the larger and wider it is the better Therefore yee may obserue restrained charitie alwayes to heare ill in Scripture as in Pharises limiting their loue e Mat. 5.43 to friends and such as were able and willing to f Luk. 6.34 retaliate kindnesse As on the contrary Abrahams beneficence is hereby amplified that it was almost g Heb. 13.2 promiscuous Not but that in some offices and measures of loue some may haue preeminence but vtterly it is a fault amongst vs if any especially of Gods people be excluded Reasons First the neerer wee come to our h Mat. 5.45 paterne in louing the more commendable is our charitie Secondly and to be impartiall in loue is no small euidence that our loue is without dissimulation Vse Be iealous of loue limited to men eminent in Grace or dignitie or linked vnto thee in amitie or cohabitation Some preferment let them haue in measures of loue Yet thinke first the meanest in Christs body are fellow members i 1. Cor. 12.22 and necessarie Secondly and no beleeuer is now k Ephe. 2.13 an alien Thirdly and Religion makes vs l Rom. 12.16 Psal 119.63 equall if it findes vs not so Intensiuely Charitie is conceiued to grow when the feruour of it is increased Such adding to the degrees of Grace receiued is necessary in all gifts most in charitie As being first m 1. Cor. 13. tot most fertile of all good fruits Secondly strongest bridle to corruption Thirdly that which seasoneth all other gifts and dueties Meanes to increase it first Labour to n Ephe. 3.18 comprehend with all Saints what is the height and depth and breadth and length of the Loue of God The more plentifull our apprehension of Gods loue to vs is the more are our hearts enlarged to loue God and his Saints Secondly Emptie thy heart of selfe-loue the bane and breakenecke of Christian Charitie Thirdly Be not curious
is it of Man that sleepeth Some Heretiques made question and at length resolued the separate soules cast into a dead sleepe to remaine without action till the generall Resurrection which if they would limit to the organicall actions of the Soule that without commerce with the bodie cannot be exercised the strife were ended But Experience hath taught vs the Soule hath her immateriall acts which without bodily organs shee is enabled to exercise First wee see it in the streightest tie of the Sences by Sleepe Thinking Meditating Discoursing Secondly yea the most perfect actions of the mind are what time it hath least commerce with the bodie In f 2. Cor. 12.3 4. Extasies Paul had his greatest Reuelations and Iohn in his g Reuel 11.10 rauishment saw his most heauenly Visions Thirdly perhaps also that h Reuel 5.12 place of Iohn implyes that separate Soules haue their imployment in lauding and praysing God and the Lambe Limit therefore this sleepe to the Bodie whence I thinke it is that our Graues are called i Isai 57.2 our Beds wherein our Bodies not our Soules rest from their labours Reasons of the resemblance are thus conceiued first for that it rests from all toyle and trauell and sense of euils secondly because it riseth againe by the power of God thirdly and is as easily reuiued by the voice of God as the liuing man is awaked out of his shallowest slumber So that they erre not knowing the Scriptures nor the power of God that teach the Bodie to be resolued by death into its first principles without hope of restoring to life What then trow we is the Resurrection promised They say Tertull. de Resurrect Carnis of the Soules But Tertullian well obserued They fall not being immortall therefore haue no need nor are capable of Resurrection And that the Bodies also shall rise againe that same societas operarum as hee termes it is abundant conuiction Partners they were with Soules in doing good or euill must therefore participate in the reward or punishment Secondly And how fitly hence flowes Pauls exhortation To keepe meane in mourning As men without hope He meanes of Resurrection to glorious life and a better condition after death The Periphrasis of Gentiles and all aliens from the Church of God accorded by the like Eph. 2.12 how fittingly applyed to their state iudge by these Reasons first they were without Christ the ground of hope secondly out of the Church the place of hope thirdly without the Couenant the reason of all our hope and beleeuing Vse So that the Opinion sauours of more pitie then iudgement that giues Gentiles out of the Church hope of saluation whether by light of Nature as some or by secret and extraordinarie Inspirations as others haue dreamed First I wonder then the Prophets Dauid and Moses so much magnifie Gods grace to Iewes before Christs comming in k Psal 147.19 20. giuing to them his Statutes and entring with them Couenant of Peace and Saluation Secondly And why is that Blessing so much amplified to vs Gentiles since Christ l Act. 14.27 that to vs also God hath opened the doore of Faith and made vs m Ephe. 2.13 neere by the bloud of his Sonne I say rather as the Apostle n Rom. 15.9 Let vs Gentiles of these times prayse God for his mercie whom he hath regenerated to a o 1. Pet. 1.3 liuely hope in Christ Iesus hauing left desperate so many Generations of our Fore-fathers VERS 14. For if wee beleeue that Christ died and rose againe c. THe last reason pressing moderation of sorrow is here couched taken from certainty of resurrection to life Of it hee layes two grounds First the resurrection of Christ Secondly the Power of God withall limits out the persons to whom this blessing belongs The Article of resurrection I meane not here to insist on but so farre onely as it receiues strength from the resurrection of Christ Christ is risen Therefore vs also shall God bring againe from the graue Quest How followes the Argument It might be his priuiledge as being the Sonne of God and hauing in himselfe Diuine Vertue to quicken his body Answ First Probable at least it is made by the resurrection of Christ p Heb. 2.17 Man like to vs in all things sinne onely excepted Gods power in raysing Christ from the dead hath made manifest a possiblity of returning from death to life Secondly if withall wee consider our vnion with Christ by the Spirit whose heauenly influence and Diuine Vertue in raysing our soules to spirituall life all liuing members in his body haue experience of a necessitie wee shall see of our being raysed from death to fellowship of his glory Thirdly his resurrection is vndoubtfull pledge to vs of our q Rom. 4.25 Iustification and full discharge from guilt and punishment of sinne that alone keepes vs vnder the Dominion of death and debarres from entring the glorious presence of God So strangely followes the Argument from the resurrection of Christ to the rising againe of Christians euen as many as are by the Spirit members of his body So that if any desire to know himselfe a sharer in the resurrection of the Iust this let him first learne to know whether hee bee one with Christ that vnion death dissolues not yea shall force the graue to render vp the bodies of Saints that where the Head is r Ioh. 17.24 there may the members be also Signes of this Vnion First Experience Å¿ Phil. 3.10 Rom. 6.5 of the vertue and power of Christs resurrection enliuing our soules to all gracious and holy conuersation Secondly the Sympathie and fellow-feeling we haue of t Rom. 12.15 the weale and wo of our fellow-members in the body of Christ u 2. Cor. 11.29 Who is afflicted and such burne not They haue no fellowship with Christ whom IOSEPHS afflictions touch not neerely and to whose greatest merriments the remembrance thereof puts not a pause The persons to whom belongs fellowship in this blessed resurrection are described Such as sleepe in Iesus that is That continue in that blessed vnion and fellowship with Christ vntil death and in death To such is the blessing pronounced To that condition x Reuel 14.13 Reuel 2.10.26 are the promises limited In such y Heb. 10.38 as withdraw themselues Gods soule hath no pleasure their former righteousnesse is forgotten z Gal. 3.4 their passiâ—ns and patience all become vaine vnto them Vse Our care let be a Reuel 3.11 to hold fast what we haue receiued the beginning of our subsistence in Christ Helpes auaileable First Feare of our owne infirmity in which respect we may say as SALOMON b Pro. 28.14 Blessed is the man that feareth alway Such feare first how carefull makes it to flie all occasions that may withdraw our hearts from God! Secondly how conscionable to vse all holy meanes of preseruation in that blessed condition Secondly
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
out the way to Heauen and teach it vnto vs. Sufficiently in all times taught he it to his Church before euer Christ was incarnate inspiring the Prophets Quest If they shall say Christs liuely voyce was more effectuall Answ Let that bee granted yet was it onely to them that heard it His teaching by liuely voyce reached not to vs for whose saluation notwithstanding hee descended equally as for theirs Secondly Besides this whereto serued the death of our Sauiour hauing in his life abundantly manifested the way that leades into Heauen Thirdly What oddes betwixt Christ and his Saints in their life and death excepting only some more perfection in Christ then in them Euen their deaths afforded vs exempla Patientiae saith Leo but not dona Iustitiae There is a second opinion partly Popish placing the mayne of Christs mediation in this that hee merited for vs Grace to fulfill the Law and so to merit saluation at Gods hand That Christs merit hath purchased vnto vs Grace to liue holily we deny not but that such Grace as whereby wee might merit saluation is in Scripture vnheard of This we find First That our u 1. Pet. 2.5 Sacrifices are acceptable to God by Iesus Christ Secondly That our seruices shall bee rewarded for the promise sake of the Father and the merits of his Sonne But that his merit hath transferred such dignitie to our workes that they should become x Rom. 8.18 worthy of the glory that shall be reuealed we find in no Scripture This still wee find our best workes haue First Their blemishes Secondly Their interruptions Thirdly The most eminent amongst the Saints y Psal 143.2 not daring to present their best workes to be iudged without mercy How then by meanes of Christ The Apostle answeres In that he dyed for vs. In which words we are to consider first their Scope secondly Christs Fact He died for vs thirdly the end and fruit of his Death That we might liue together with him Obser The Scope is to perswade to care of holinesse by this as a second reason because Christ died for vs. The Obseruation is this Christs death is as well an instruction to holinesse as meritorious of saluation Paul learned from thence to liue not to himselfe z 2. Cor. 5.15 but to the glorie of him that died for him and propounds it as matter a Rom. 6.11 of mysticall imitation to all Gods people Well weighed how forcible incentiues affoords it to holinesse First It most liuely sets out the horror and haynousnesse of sinne and the fiercenesse of Gods wrath against it more then all Iudgements God euer executed vpon the world of the vngodly They are fearefull Iudgements and to be trembled at that we are remembred of by Peter and Iude the downe-fall of Angels drowning of the old World firing of Sodome and Gomorrhe c. and such as seriously meditated cannot me thinkes but make vs tremble and quake But of all euidences of Gods wrath against sinne none like this the death of his Sonne if we consider first how deare he was to his Father secondly how excellent his Person thirdly how bitter and full of agonie his Passion fourthly how holy harmelesse separate from sinners himselfe was in himselfe knowing no sinne by experience or personall practice but vnder-going onely the punishment due to sinnes of his Chosen Euerie of these circumstances in the death of Christ set forth Sinne to vs in his colours and should make vs sweare our selues enemies to the workes of Darkenesse Secondly In it we see the wonderfull b Eph. 3.19 and vnmeasurable loue of Christ to our soules which passeth knowledge a c 2. Cor. 5.14 compulsorie argument to PAVL to liue to the glorie of his Redeemer Vse How fearefull then is the abuse of Christs death amongst our people making it their greatest encouragement to licentiousnesse So that we may truely say the abuse of Christs Death damnes more then the Death it selfe saues Saith PETER To you that beleeue Christ crucified is a stone elect and precious but vnto the disobedient d 1. Pet. 2.7 8. a stone of stumbling and rocke of offence A stone of stumbling indeed and rocke of offence especially through abuse of the meditation of his Death The Iewes indeed stumbled at it but by another occasion and the Gentiles thought it foolishnesse the one expecting a glorious estate of the Messiah in the World the other deeming it a foolish and absurd thing to expect Life out of Death Glorie to issue out of such extreme Contempt But our people perswaded as they would seeme of the validitie thereof to procure remission and saluation stretch the vertue of it farther then euer it was intended in such sort that the enforcement of holinesse seemes absurder from no ground then this Because Christ died for vs. Rather sith Christ died for vs what needes such nicenesse Let vs feed our selues without feare our sinnes are expiated by the Death of Christ To whom me thinks I may say as Moses to Israel e Deut. 32.6 Doe you thus requite the Lord O people foolish and vnwise and protest with Paul to men of that spirit f Gal. 5.2 Christ shall profit them nothing Let all Gods people be exhorted so to vse the Meditation of Christs Death that it may be to them an incentiue to holinesse It is a blessed Soule that so vseth it and reapes as comfortable assurance as any can be that he hath share in the merit of it when the Meditation is thus powerfull to g 1. Pet. 4.1 worke Mortification and care to depart from euill It is said of Dauid hee once in an effeminate humour longed to drinke Water of the Well of Bethleem three of his Worthies breake thorow the hoast of Philistims to saue his longing But when it is brought hee trembleth to taste it because it was the bloud of them that fetcht it h 2. Sam. 23.15 17. Be it farre from me O Lord that I should doe the Is it not the bloud of the men that went in ieopardie of their liues So it may be thy licentious nature may long to taste of the pleasures of sinne but me thinkes when thou shalt consider as DAVID It is the bloud of thy Sauiour that that cost him his dearest bloud to expiate and kill it in thee thou shouldest say as hee Be it farre from me O Lord Is it not the bloud of the Sonne of God that made his Soule an offering for sinne to purge me to be of his peculiar people zealous of good workes As touching the Fact it selfe Christs dying for vs because it falls fitlyer to be largely treated in another Text I spare to insist on it The fruit and end of it followes That we might liue together with him that glorious life which hee now liues at the right hand of his Father and that whether wee sleepe or wake that is liue or die So then Obser How-euer God disposeth of
doubt not but there may bee found amongst men carnall some euen louing respect to the person of a faithfull Minister as perhaps for that they are wel-vsed in their payments and that which chiefly drawes the brutish multitude the feeding of their bellies Perhaps the gifts GOD hath bestowed on some may draw not only reuerence but loue to their persons In all this yet they haue no comfort except the worke bee it that drawes affection He that can say I loue a Minister because hee teacheth me to know God because hee informes mee of dutie and reprooues my steppings aside that is the man that hath comfort in his loue What thinke you then of them to whom the worke is the thing that is most odious To say nothing of the baser people whose complaint professed is that the merrie World is gone since preaching came vp euen amongst them that would seeme wise this is heard sometime as reason of their lesse loue They could loue the Minister well were it not for his double diligence in preaching His honestie and peaceablenesse and learning they seeme to loue the worke is that they professe to hate Oh cursed state of such mens soules I conclude it thus He that loues not a Minister euen for admonition and reproofe sake hath no comfort in his loue Iewes heare with patience Stephens narration his reproofe is Gall and Worme-wood h Acts 7.54 Therefore they gnash with their teeth and stone him And be at peace among your selues The dutie concernes the people not onely towards their Ministers though some so conceiue but each towards another Peace is of three sorts First Fayned as that of Iudas Secondly Inordinate as that of Herod and Pilate Thirdly Christian the bond and limit whereof is Sanctitie A dutie euery-where commended vnto vs Heb. 12.14 Iames 3. Psal 141. And so how many i Ephes 4.4 5 6 Vnities the Apostle remembers vs of that wee might bee perswaded to this vnity of mindes and affections It were long to number the reasons the Scripture giues to presse the study and indeuour of it It is good and pleasant k Psal 133.1 how good and pleasant some things are good that are not pleasant as patience and tolerance of euils Some are pleasant but not good as Epicurisme Vanitie and voluptuous Liuing some neyther good nor pleasant as Enuie a torturing euill But of Peace and brotherly Concord saith DAVID It is good and pleasant It were long to tell how God delights to stile himselfe The l 2. Cor. 13.11 God of Peace how Christ came m Ephes 2.14 to make our Peace How the Gospell is called the Gospell of Peace Gods Children n Luke 10.6 Children of Peace Would God wee could once frame our selues to liue at Peace I meane Peace with Holinesse For of vnholy peace I say as HIEROME Melius est dissidium pietatis ortum causâ quà m vitiosa Concordia And that those vnquiet spirits amongst vs would once turne themselues to more amiable courses of Vnitie Surely I must needes say I sometimes thinke with DAVID My soule hath too long dwelt with them that are Enemies vnto Peace and cry Wo is mee that I am constrayned to dwell with Meshech I am loth to say as PAVL Vtinam excindantur that trouble vs but I pray GOD giue them more peaceable spirits or else as hee If any delight to dwell in Meshech I would for my part hee had a Tabernacle there But sure so long as those three Enemies to Peace bee found amongst vs wee must neuer expect it First o Pro. 13.10 Pride by which saith SALOMON men make contention whiles euery man delights to seeme somebodie a ruler euen of those that God hath set ouer them The Sheepe in Iudea were wont to follow their Shepheard Their guize in England is to goe before him It is as true of the Mysticall as of the Naturall Sheepe The second is Selfe-loue and this in things of this life is still the Mother and Nurse of Contentions whiles euery man vrgeth extremitie of right and parts with no penny profit to purchase this peerelesse blessing of Peace p Gen. 13.9 Thus did not ABRAHAM The third is busie meddling in things that concerne vs not Saint Paul doth not for nothing couple these two together q 1. Thess 4.11 Studio to bee quiet and doe your owne businesse Curiositie is a turbulent euill They are restlesse spirits that are so busie and meddling with things impertinent to them Bee exhorted I beseech you in the Apostles wordes r Philip. 2.3 4. to doe nothing by contention and vaine glorie labour for Humilitie Looke not euery man on his owne things but on the things also of another Doe your owne businesse In a word If it bee possible as much as in vs lyes ſ Rom. 12.18 let vs haue Peace with all men so the God of Peace shall be with vs. VERS 14. Now wee exhort you Brethren warne them that are disorderly comfort the feeble-minded support the weake be patient toward all A Heape of duties are here couched together foure in number the three first haue speciall respect to some particulars The fourth concernes vs in respect of all The particulars Pauls prudence prescribes fittingly to the state and quality of the persons In euery of them consider we First The dutie Secondly The persons to whom it must bee performed The first duty is admonition the persons to whom it belongs are the disorderly See who they are Interpreters think the Metaphor borrowed from the custome of War wherein euery Souldier hath his station is assigned to his ranke from which when he swarues he becomes inordinate So conceiue they the Apostle to intimate that God hath assigned to euery of the Church his speciall place and calling wherein to serue God wherein when they grow dissolute and transgresse their limits they violate the order that the Lord hath prescribed In the next Epistle the Apostle seems to explain what he meant by the inordinate they were such t 2. Thess 3.10 as transgressed the rule prescribed by him for better ordering of outward life Ioyne all together wee shall finde foure sorts of inordinate walkers First of them that haue no speciall station or calling in Church or Common-wealth wherein to serue God Secondly Such as are dissolute or negligent in their vocation Thirdly Those that intrude vpon other mens callings Fourthly Such as transgresse wholesome ordinances established for better ordering of common life Touching the first sort liuing without particular calling The order set downe by the Lord himselfe for assignement of euery one to his speciall vocation is as ancient as the World Adam in Paradise is appointed u Gen. 2.15 to dresse the Garden It is Ambrose his obseruation out of Philo * Ambros de Paradiso cap. 4. Though Paradise in respect of the fertility of the place needed no husbandry yet because the first man was to bee a Law to his
sort willingly putting from them that fruit of the Spirit ioy in the fauour and free grace of God That though the Lord hath done wonderfull things for their soules deliuered them from power of darkenesse mortified their corruptions sanctified them by his Spirit yet macerate their soules with sorrowes and pine away in perplexed feares of the wrath of God from which they are deliuered What is it that should thus perplexe a Childe of God truely fearing his Name and desiring in all things to liue honestly Is it their past sinnes they are no sooner repented but they are forgiuen and so esteemed as if they had neuer bin committed Is it their present imperfections They are couered with the perfection of Christs obedience Is it the rebellion of their hearts That issues not from them but from k Rom. 7.20 sinne dwelling in them Is it doubt of perseuerance That is founded on how many pillars that shall neuer bee shaken Gods l Iohn 10.29 power and promise Christs merit and intercession Gods Spirits vertue and continuall subministration Is it afflictions They m Rom. 8.28 worke to our good Is it Death n Heb. 2.14 Christ hath ouercome it Is it Iudgement It is o Rom. 8.33 God that iustifieth Is it Damnation There is none to them that are in Christ To conclude thou canst thinke of nothing that can be true cause of sorrow to thee being in Christ not walking after the flesh but after the Spirit p Psal 43.5 Why art thou then cast downe my soule and why art thou so disquieted within mee Trust in the Lord he is the helpe of thy countenance and thy God q Phil. 4.4 Reioyce in the Lord alwayes and againe I say Reioyce He is not thorowly thankefull for Gods fauours whom they affect not vnto reioycing And let that bee a second point of notice from this Text that Gods fauours ought to affect vs euen to reioycing So is the Precept r Phil. 4.4 Reioyce in the Lord alwayes againe I say Reioyce he doubles the mandate to shew the necessitie of the dutie The end of Leuiticall Festiuities was this It is in truth the top of Thankefulnesse arguing not onely our sense of Gods fauour but our right prizing and valuation of his blessings Who feeles himselfe affected with Ioy for a benefit of no esteeme with him And who but a man conceiuing some singular sweetnesse in the fauours of God can bee affected with them vnto reioycing Therefore the Lord sometimes permits vs to sense of the want of them that in the restoring we might find fuller comfort Ber. in Cantic Serm. 68. Sweetly said BERNARD Placet cunctis securitas sed ei magis qui timuit lucunda omnibus lux sed euadenti de potestate tenebrarum iucundior Transsisse de morte ad vitam vitae gratiam duplicat It is his opinion that though Angels in Heauen haue their Ioy in that God was pleased to preserue them in the state of Blessednesse yet more full is the Ioy of Gods Children the sonnes of men that once fell from their happinesse and are againe restored by the death of Christ Lamentable is the coldnesse of our affections in enioying the fauours of God that howsoeuer wee can sometimes say God a thanke yet euen his prime fauours such as accompany Saluation few are so farre affected withall as to reioyce in them It were well wee did not sometimes murmure against him for the small measures of Grace bestowed on vs. It seemes little to vs to Å¿ Marke 9.24 see our infidelitie and striue against it though that argue the presence of Faith except wee obtayne full victorie against all doubtings Little we thinke it that wee haue a t Nehem. 1.11 desire to feare Gods Name though euen for that Nehemiah layes clayme to the promise of God except wee be quite rid of all securitie and euen seruilitie in our feare Little that wee haue receiued a desire in all things to liue honestly though that in Pauls acknowledgement be the u Heb. 13.18 marke of a good Conscience except also our abilities to doe good bee answerable to our will Oh Brethren consider These little gifts are great fauours if we consider our no merits at the Giuers hands yea our deseruings of the contrary Be admonished to acknowledge them according to their worth and to make euen the lest testimonies of Gods fauour occasions to thee of reioycing x Mat. 25.23 Hee shall neuer bee ruler ouer much that is not faithfull in his little Neuer let him looke for perfection that rightly prizeth not the beginnings of Grace in his heart But much more damnable is that discontentment at sundry prime blessings tending to life and godlinesse to be seene in our multitude It was in Pauls esteeme a chiefe Blessing granted vnto Iewes that to y Rom. 3.2 them were committed the Oracles of God A speciall fauour God promiseth it to his Church To z Ier. 3.15 giue them Pastours after his owne heart to feed them with knowledge and vnderstanding Saith the Euangelist of it vouchsafed to ZABVLON and NEPHTHALI It is a Mat. 4.16 as light to them that haue long sitten in darkenesse and in the shaddow of death O wretched Miscreants they that cry out vpon this blessing and fauour of God as of some great vengeance and as Gadarens preferre their swinish affections and brutish pleasures before the sacred Word of God that should bee to vs as to IEREMIE b Jer. 15.16 The very ioy and reioycing of our hearts Wonderfull is Gods patience in mens prouocation I should else wonder that hee had not long since sent vpon vs c Amos 8.11 that famine in the Prophet not of bread and water but of hearing the Word of God Quest Lastly would any know how he may prouide to haue this holy Ioy alwayes conuersant with him Answ Three Graces of God there are especially auayleable this way First Faith Secondly Hope Thirdly Constant Obedience Faith giues vs title to the promises to Christ his Merits Righteousnesse Kingdome If that faile vs in the exercise yet hope sustaines the Soule while it beholds the blessings in the promise certaine though not yet exhibited Obedience constant and vninterrupted qualifies vs after a sort to receiue the Promises and as an euidence furthers vs in expectation of the Blessings Neyther Faith nor Hope are founded on our Obedience but the exercise of both is furthered by Obedience in such sort that longer then thou holdst on conscionably thy course of holy Obedience thou canst neyther bee assured of Gods Fauour nor on any sound euidence except his Blessings promised Bernard de Verb Apost non est Regnum Dei c. ser 2. Sic fatui filij ADAM praecipiti saltu iustitiam transilientes pacem rem finalem in principium conuertere peruertere vultis Nemo enim est qui gaudere non velit Non stabit non erit istud quia
1. Tim. 5.6 are dead while they are aliue and as our Sauiour They z Ioh. 3.18 are condemned alreadie For such if for any is that a Isai 30.33 Tophet prepared the burning whereof is fire and much wood which the breath of the Lord as a streame of brimstone kindleth and for euer keepes burning Secondly To these are added those that as Stephen speaks of Iewes alwayes b Act. 7.51 resist the holy Ghost and labour to suppresse the holy motions suggested by him How oft doe I perswade my selfe the worst men vnder our Ministerie heare that voice behind them This is the way walke yee in it and as Agrippa are c Act. 26.28 almost perswaded to become Christians But see the cursed vnthankfulnesse of men wilfully setting themselues to repell such motions those sweet inspirements of Gods holy Spirit they call I would I might say ignorantly fits of melancholy I am sure profanely qualmes of deuotion And then haste to their cursed companie and no lesse then abominable courses to chase away those qualmes of conscience Oh wonderfull mercy of God offered to such mens soules had they grace to consider and accept it How iustly may the Lord say to them as he speaks to Israel d Hosh 13.9 Your destruction is of your selues and as to Ierusalem e Isai 5.4 What should he haue done more that he hath not done Teaching them by his Word wakening them by his Rod inuiting them by his bountie offering himselfe to them by his Spirit whiles they desperately forsake their owne mercy The issues vsuall of such men are First that their hearts grow thereby more obdurate Secondly the life more brutish and abominable Thirdly else fall they into agonies of conscience such as wherin they perish through euerlasting despaire Thirdly A third sort there are and they are much amongst vs men that vnder pretence of discretion and seeing more into the state of Religion then at first entrance they could see abate of their feruour and as they now terme it violence of gracious affections seeming to conceit there may be a nimium of deuotion men may be ouer-forward and zealous A Sermon now and then doth well euery weeks hearing is not so necessarie studie of Scriptures is good at leisure times as it were for recreation we be not Angels but Men and there is a reason in all things euen in religiousnesse if men could hit on it I confesse there is a kind of deuotion wherein men may be too feruent but that deuotion is superstition a kind of zeale whereof may be a nimium but that is f Rom. 10.2 zeale not according to knowledge yet beware I beseech you you giue not the Lord the least occasion to complaine of you as of the Angell of Ephesus that you haue left your first loue and take heede this temperatenesse and discretion as it is called degenerate not into g Reuel 3.16 luke-warmenesse the worst temper that can be of our Religious affections Feare to bee noted of backe-sliding Tremble to lose the least measure of Gods gracious gifts to abate any thing of the heat and feruour of sanctified affections It is a step towards quenching but to slake the fire of Gods Spirit in our hearts Meanes of cherishing and keeping in life our spirituall gifts First exercise and imployment Secondly h 1. Tim. 1.19 Good Conscience and holy obedience which while some neglect they make shipwracke of faith Thirdly humilitie in Bernards iudgement is conseruatrix virtutum Fourthly i Heb. 10.25 Forsake not assemblies of Saints neglect no meanes sanctified to worke establishment How may the motions of Gods Spirit be distinguished from Diabolicall delusions Satanicall suggestions are oft subtilly contriued cunningly coloured that lying spirit sometimes dares counterfeit the Spirit of truth Scarce euer was heretique so phantasticall or impudent but pretended guidance by the Spirit of God Anabaptists teaching to despise Authoritie to vilifie all other ordinances of God pretend I know not what instincts and reuelations from the Spirit of God Montanus tells of a strange Paraclete that inspired him and guided to publish his damned errors Meanes of discerning First Isai his watch-word let it be our rule k Isai 8.20 Deut. 13.2 3. To the Law and to the Testimonie if they speake not according to this word it is euidence that there is no light in them Secondly The gift of Prophecie as of miracles is now ceased in the Church God deales not now as in former times by extraordinary instinct or inspiratiō His charge is To l Reuel 22.11 adde nothing to the words of IOHNS Prophecie vnder paine of addition to be made to our plagues Thirdly If the matter of the suggestion be euill either in the whole kind or by circumstance it is no Diuine motion but either a m Iam. 1.14 concupiscentiall phantasie or a n Iob. 13 2. Diabolicall delusion Fourthly Euer be iealous of all motions leading thee beyond thy calling or measure of gifts The rules are o Rom. 12.6 Sapere ad sobrietatem and p Psal 131.1 not to meddle with things too high It is glorious to exercise the Ministerie but examine thy gifts Excitements to enter that function without gifts thou mayest well thinke are but suggestions of pride VERS 20. Despise not Prophecyings THe duetie he prescribed tends in the holy practice of it to preserue the life and vigour of Gods Spirit in vs. The sense conceiue thus Of Prophecie we find two sorts First Extraordinary that stood partly in foretelling things to come by immediate reuelatiō partly in interpreting Scriptures with vnerring spirit In regard of which function those whom the Lord extraordinarily stirred vp in the old Testament some also in the New were called Prophets Of which sort if now were any they ought to haue their extraordinary respect There are I know that arrogate such a lumen Propheticum and reckon it amongst the markes of their Church But if q Reue. 22.18 nothing may be added to the Prophecie of Iohns Booke it should seeme the Lord hath therein fully reueiled whatsoeuer is necessarie to be knowne touching state of the Church to the end of the world and then what needs a new light of Prophecie Secondly Another ordinary intimated by the Apostle with whom to Prophecie in this kind is r 1. Cor. 14.2 to speake vnto men to Edification Exhortation Comfort In our vsuall language we call it Preaching Therefore termed by PAVL Prophecying perhaps because the matter of preaching in those dayes was the Scriptures in MOSES and Prophets in opening and applying whereof the seruants of God were then conuersant And of such prophecyings would Paul be vnderstood His prescript in respect of preaching is not to despise it That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies highest reuerence and esteeme most conscionable attendance due to this ordinance of God In pressing that duetie I haue beene forestalled by the paines of my reuerend Symmysta whom I
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
Desperate of his strict Iustice Wisdome would teach to fit our meditation to our present state See it in a duty that may seeme most easie suppose hearing the Word of God It is not as is thought a worke of euery Ideot and idle Foole to be a hearer to heare as wee ought requires skill more then ordinary to tye our minds to attention that they may bee free from wandering to apply our affections to the quality of what is taught that when we heare matter of feare our hearts may f Isai 66.2 tremble at the Word of God when matter of griefe they g Neh. 8.9 may mourne when matter of comfort reioyce c. Such skill requires euery Christian Dutie to the Regular performance of it that wee may well conclude of Christianity It is the Science of Sciences euen an Art of liuing well Vse They erre not knowing the Scriptures nor the power of Godlinesse that thinke it a skill most obuious to bee a Christian a worke of one houre or two in the last sicknesse to furnish themselues for Heauen Though in manuall Sciences he is not thought his Crafts-master that hath not serued a seuen yeeres Apprentiship yet to the exactest skill of Christianity seuen houres yea moments are thought sufficient Surely if any where here that hath place that the great Phisician once spake Ars longa vita breuis Compendiums they haue framed to themselues here as in other Sciences To loue God aboue all our Neighbour as our selues This is h Mat. 7.12 the Law and the Prophets To feare God and keep his Cōmandements i Eccl. 12.13 this is the whole of man But foolish men that consider not the infinite particulars which these comprize And that it is the least halfe of a Christian k Iohn 13.17 to know though exactly the heads of Dutie To loue God comprizeth his worship outward inward l 1. Iohn 5.3 keeping of all and euery his Cōmandements To loue our Neighbour exercise of m 1. Cor. 13.4 5 Patience Kindnesse Mercy euery good grace and office wherein we may do good to Brethren Willingly would I perswade our people if it might be of the skill no lesse then artificiall requisite to Christianity not to deterre them by the difficulty but to reforme their negligence and to excite their industry And if they would but seriously consider that part of this Art that stands in speculation they would easily acknowledge it to be no idle mans occupation to bee a Christian To know necessaries of Gods Nature and Will can wee thinke it obuious when as Dauid hauing long trauelled in the Word of God with an extraordinarie Spirit yet prayes illumination that hee n Psal 119.18 might see the wondrous things of the Law Who euer sounded the depth of any one Commandement to know all particulars of duetie therein comprized Who so quick-sighted as to vnderstand thorowly particular circumstances of knowne dueties Dare any arrogate prudence so exact as to obserue them regularly in all his practice Thou knowest thou must pray but knowest thou how thou must pray To pray is not to vtter a Petition which a Parrat may doe but thou must pray with o 1. Cor. 14.15 vnderstanding with p 2. Chron. 6.29 feeling of wants with q Iam. 1.6 faith to be heard with feruencie of affections the practice of all these how full of difficultie to guide affections of wrath feare ioy griefe c. Heathens obserued to require much prudence may not Christians more to their Christian moderation That I be not infinite It will be sufficient if I may but conuince our people that Christianitie is an Art that the practices thereof require skill more then ordinarie that once euinced I hope those out-cryes against ouer-much teaching will cease for suppose you know all we are able to teach you for substance of faith and practice yet to learne skilfull practice of them the wisest amongst vs may not blush to goe to schoole To possesse his Vessell in holinesse and honour The particular wherein Paul requires this skill is the preseruing of Chastitie in his phrase the possessing of our Vessell in holinesse What is the Vessell saith AVGVSTINE * August cont Iulian. Pelagian lib. 4. cap. 10. lib. 5. cap. 7. the Wife the Woman or wife is the r 1. Pet. 3.7 weaker vessell Al the body the vessell or instrument of the soule Al the instruments of generation 1. Sam. 21.5 The vessells of the yong men are cleane that is their bodies or instruments of generation That first interpretation S. Austine fell into by this occasion Dealing against Pelagians in the question of Originall sinne and the manner how it is conueyed to posteritie he was thus vrged by Iulian The soule is created pure the body propagated by a lawfull act of generation in the marriage bed for that bed ſ Heb. 15.4 is vndefiled by what chinks creeps in this infection of Nature Saint Austine answeres that howsoeuer the vse of the marriage bed be for the substance of the act vndefiled yet may impuritie insinuate it selfe through intemperance and ouer-much feruor of delight Truth is there is as well Coniugall as Virginall chastitie which stands not only in keeping our faith inuiolate to the wife of our Couenant but also in the temperate and moderate vse of the marriage bed And I am halfe of his mind in this whatsoeuer in that act is not either for procreation or preuention of Fornication comes of euill Rather by the vessell vnderstand the body Not that the heart hath libertie to lust so the body be kept from the act of vncleannesse t 1. Cor. 7.9 burning lusts are commanded to be remedied but so speaks he fittingly to reforme opinions corrupt and monstrous that to the u 1. Cor. 6.13 body was permitted a kind of libertie so the heart were kept pure from that vncleannesse Possesse that is keepe and rule the body in holinesse vnderstand it chastitie and freedome from pollution by vncleane lust Honour of the body stands in two things First x Col. 2.23 Health and chearfulnesse Secondly dedication of it to the holy Ghost as y 1. Cor. 6.19 a Temple for him to dwell in and an z Rom. 6.13 instrument to be vsed to the glorie of God The summe is this that not the heart only but the body also must be preserued in chastitie a 1. Cor. 6.20 Glorifie God in your bodies and soules they are both the Lords his Creatures his purchase both bought with the price of his bloud It seemes the Corinthians were carried away with that errour to thinke pollution of the body almost indifferent The bodies they thought should not rise againe therefore it was not much materiall to what vncleannesse they were abused yet saith the Apostle First the body is for the Lord dedicated in creation to the glorie of the Maker and by Redemption to Christ Secondly the Lord for the body