of God but what of God or his Will they know not For remedie consider first this Word of God that you so sleightly regard is that that one day r Job 12.48 shall iudge you Secondly and it is not amongst the least of Gods spirituall plagues to be giuen vp Å¿ Isai 6.10 to drowzie and dull eares Thirdly the last is the t 2. Tim. 4.3 4. itch of the heare listning rather to fables then to the wholesome words which are according to godlinesse insomuch that whoso will be so friuolous as to pester his Sermons with idle and impertinent stories neuer so fabulous finds attention in our people much more serious then hee that with greatest euidence of the Spirit and power deliuers the deepe mysteries of saluation Secondly as with our best reuerence the Word of God must be receiued so with absolute faith and credence that herein wee may put difference twixt the Word of God and the word of man suppose thus whereas the words of the wisest and most iudicious amongst the sons of men iustly admit not only disquisition but contradiction because u Rom. 3.4 all men are lyers this honour wee owe to the Word of God with absolute credence without any suspence of iudgement or contradiction to entertayne it very x 2. Cor. 10.5 thoughts must be subiected to Faith when once wee know the mouth of the Lord hath spoken it for the witnesse of God is greater then mans I what the Lord auoucheth who dare denie him credit And howsoeuer something brought to vs for the Word of God may iustly be examined because there be that say Thus saith the Lord when the Lord hath not spoken by them yet when once it shall appeare to be the Word of the Lord to question the Truth thereof beseemes rather Atheists then professed Christians Where comes to be reproued not onely that generall infidelitie of professed Atheists questioning the Truth of Scripture but all the particular vnbeliefe of our people that hearing any thing euen with â—â—ynest demonstrance taught aboue power of nature or their shallow conceit not only enquire as NICHODEMVS How can these things be but resolue of the negatiue These things cannot be y Act. 26.8 Why should it seeme a thing incredible that the Lord should rayse the dead reedifie the body out of the ruines made by death that could at first build it out of nothing To this day seemes it more then a probleme a meere paradoxe amongst our people The very Commandements where they are crossing to corrupt humours are cancelled at least sleighted and shifts studied by defiled consciences to diuert that stroke that pierceth from the consideration of their diuine Authour Thirdly the last thing in this manner of receiuing the Word of God is the absolute subiection of the conscience to obedience that whereas all the commands of men are limitted to their rule and absolute obedience is due to no meere creature how authorized soeuer This Word of God must so be receiued that z Exod. 19.8 whatsoeuer the Lord shall command we must resolue to doe Where the taxe lyes heauie vpon our licentious Hearers comming to heare with reseruation of purpose to continue their sinnes and desire to haue conscience at libertie to obey or disobey as themselues see fitting They must giue Preachers leaue to talke they will giue them the hearing Obedience shal still be at their libertie and choice wherein and how far to yeeld it let these consider who said God is a Law-giuer a Iam. 4.12 able to saue and to destroy that suffers b Heb. 2.2 no transgression or disobedience to passe without iust recompence of reward Which also works c. The fruit of such receiuing the Word followes It works mightily in them that beleeue So liuely and mightie in operation is the Word of God in due manner receiued transforming the Hearers into the Image of it selfe in such sort that what it prescribes it workes prescribing Faith it â—â—rks Faith vrging Obedience it works Obedience commanding Knowledge it enlightens to know strange and wonderfull is the vertue of it receiued as it ought It makes the Churle liberall the Profane holy the Drunkard sober the Adulterer chaste c. There is no dutie so harsh to flesh and bloud so crossing to profit pleasure any thing but it preuailes with conscience of such Receiuers to practise Vse I spare touch of Euthusiasts blasphemie in whose language it heares nothing but a dead Letter aduising our Hearers to notice the true cause of so little efficacie of this mightie Word in their hearts commonly it is imputed to the Minister either his gifts are weake or his affections cold or his heart not vpright The fault must needs be the Ministers if the Word be not effectuall in the Hearers Truth is these all or some may be impediments yet who hath not seene mightie effects of weake gifts in the Minister c. Rather sticks the cause in the people not hearing with what reuerence faith conscience that this Word of God should be receiued withall They come to heare as Athenians for noueltie or as the Iewes in Ezechiel for pastime and recreation or as Criticks to censure the gifts of the Minister who maruels if they depart without profit or experience of the power of this mightie Word of God whose actuall efficacie requires due disposition of the Receiuer VERS 14. For yee Brethren became followers of the Churches of God which in Iudea are in Christ Iesus for yee also haue suffered like things of your owne Countrimen euen as they haue of the Iewes THe Apostle proues by a signe the effectuall working of the Gospel in this people that signe is their willing and constant enduring afflictions for the Gospels sake set out in a comparison of Likes or Equals As the Churches of Iudea so these suffered First the same things Secondly from like men Obser The supernaturall vertue of Gods Word is here remarkeable as in many other things so in this that it so rauisheth the affections with loue of it that it makes vs willing to suffer any affliction for it That this is supernaturall the enmitie betwixt it and the nature of man sufficiently shewes There is nothing which a man more naturally hates then the Word of God insomuch that what it commands nature rebels against therefore because the Law commands it what it forbids nature desires because the Law forbids it And this as true of the Gospell as of the Law How stormes mans nature against that doctrine of the Gospel teaching the whole of our saluation to be the worke of Christ and the grace of his Spirit vs to be nothing in merit or abilitie to further in any sort our righteousnesse or saluation what power but supernaturall can worke this change in the nature of man to make him preferre in his loue that which he so naturally hates before wealth pleasure honour life it selfe Augustine to some requiring miracles to proue
Consequence is firme Quest But where haue we the Antecedent Ezech. 44. v. 23. They shall teach my people the difference betweene the holy and prophane and cause them to discerne betweene the vncleane and the cleane Answ But first the man is deceiued in stiling this a prophecie It is no prediction of what shall be but a prescription of what should be as appeares to any man comparing the Verses foregoing and following Vers 21 22. as that they shall marry no widdow nor drinke wine c. foretelleth nothing but prescribes Lawes whether to Priests of Iewes or Ministers of the new Testament or Pastors in the Church of the Iewes in the time of their restauration is questioned amongst Interpreters Secondly but the questions are first whether this discerning be betwixt things cleane and vncleane or betwixt persons cleane and vncleane Secondly whether of cleannesse Legall and Externall or Leuiticall or of cleannesse Internall and Morall Thirdly if of persons cleannesse and vncleannesse whether of their Actions or State These things so different and various as they are should mee thinks not thus confusedly bee shuffled together hee is not ignorant I thinke though ignorant enough that there were of beasts ſ Leuit. 11. some cleane some vncleane as well in respect of sacrifice as of priuate vse for eating wherein this Iudas lying Rabbin is become so curious that he can reuiue the old ceremoniall prohibition against eating Swines flesh and yet so cautelous for his owne skinne that he though an Hog-hater yet is no louer of Circumcision But to proceed with our Distinction there was of persons likewise an vncleannesse Leuiticall 13.14 by leprosie flux touching of a dead corps and the like if of this cleannesse and vncleannesse of things the Text be vnderstood what is the discerning hereof to the infallible knowledge of election if of persons in respect of Legall and Leuiticall cleannesse or pollution how toucheth this the question sith these things might bee discerned by sense and the person legally defiled might yet be regenerate the person legally cleane an vnregenerate Castaway But yeeld we it spoken of Ministers and people of the new Testament in typicall termes of the Law there is yet nothing inferring power of infallible discerning election or regeneration of others we can teach the people what is true what is false what is orthodoxe what hereticall what pious what impious in doctrine what is holy what vnholy what good and euill in manners and so teach them that they may infallibly iudge of these differences of things the Scripture hauing prescribed a forme of wholesome doctrine But followes it thence that they may infallibly know each others regeneration In no case yeeld it spoken of persons there is a cleannesse of the outward life there is a cleannesse of the heart as there is a t 2. Cor. 7.1 filthinesse of the flesh and spirit Idolaters Fornicators vniust persons c. that are such habitually in their outward life wee teach to bee vncleane and to haue u Ephes 5.5 1. Cor. 6.9 10. no part nor inheritance in the Kingdome of Christ and of God while they are such yea particular acts of these foule sinnes make them vncleane quoad nos till such time as they haue testified repentance yet God forbid wee should thinke euery particular act of vnholinesse to euidence a nullitie of sanctification In like sort where wee see the life outwardly reformed care to depart from euery knowne euill to doe euery good dutie of pietie sobrietie iustice charitie though there be some intercurrent infirmities we teach Gods people to esteeme them holy but is this estimate so infallible that they may not erre therein or is the cleannesse of the outward life an vndoubtfull euidence of the cleannesse of the heart in Gods sight and I wonder what other euidence but the actions this man and his Sectaries haue to iudge of regeneration by which if they may be so cunningly dissembled as no eye of man can exactly put difference twixt them and the same in Israelites indeed that also laid for ground that Salomon hath x 2. Par. 6.30 Thou only O Lord knowest the hearts of the children of men how is the discerning infallible and such as wherein we cannot be deceiued Quest His second prophecie is that in Malachi Cap. 3.18 Then shall yee returne and discerne betweene the righteous and the wicked betwixt him that serueth God and him that serueth him not Therefore the regenerate Elect may infallibly know the election regeneration each of other Answ And why not as well therefore very Reprobates may infallibly know the election of others for to these speaks the Prophet that in respect of their promiscuous enwrapping in common calamities resolued it was vaine to serue the Lord Vers 14 15. A day should come when the Lord should make it apparent to the eyes of very Castawayes and Atheists that y Psal 58.11 doubtlesse there is a reward for the righteous verily there is a God that iudgeth the earth then should they change their minds and say how euer they counted the life of Gods children madnesse yet now they see by experience in the day of the Lords retribution Light is laid for the righteous and ioyfull gladnesse for the vpright in heart Most and best Interpreters vnderstand the place of the day of generall Iudgement all consent that the people discerning twixt righteous and vnrighteous are those Atheists mentioned Vers 14. and the thing they should discerne the happy estate of Gods children and their felicitie not directly their election and regeneration Good Sir if yee haue not by singularitie quenched all feare of God in you tremble thus to play with the Scripture and to peruert it to your owne and other mens destruction The third reason as hee cals it from the lesse to the greater If we can know common Graces then much more true Graces But common graces wee may know Ergo. Answ Mallem CERBERVM metueret quà m haec tam inconsideratè diceret I had rather this man were affraid of a rosted Pigge then that hee should prate thus idlely It seemes hee hath heard of some such logicall Argument but trow you if he were examined he knew how it proceedes is your comparison of things or probabilitie a Barbarian I dare say I am vnto him Heare a reason cast in the same mould If a weake Nouice may know the principles of the beginnings of Christ then may he know the deeper Mysteries of Faith If he be fit for Milke much more for strong meate Negatiuely your Argument would follow well If you vnderstand not points of Catechisme much lesse profounder points of Faith Compare you the probabilitie and verisimilitude of the two then know it is not lesse but more likely you should discerne common Graces of knowledge vtterance tongues c. then those speciall that accompany saluation there being more meanes in your Disciples to manifest in you to discerne those then these
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
of the Church What should I speake of our murmuring vnder the Crosse and quarrelling at the dispositions of GODS Prouidence as if that endlesse Wisdome had beene ouer-seene in ordering vs by a Acts 14.22 tribulations to enter into his Kingdome A Strawberie way to Heauen had beene much better and the greene Meddow in Cebes his Table then these thickets of bushment and ascent of craggie Rockes that lead to vertuous happinesse I confesse we haue many ambitions of suffering ioying in tribulations for the Catholike Cause and that which some call the cause of the Gospell Who maruels when they haue thē sweetned to the sense of carnalitie by them their portion is made fat and their meat plenteous Prisons they find affording more meanes of enlarging their Temporalities then houses of greatest freedome or Pulpits of largest Elbow-roome In none of these find I a sample to this patterne yet are there I doubt not but can say they ioy in tribulations because they see glory comes to GOD by giuing testimonie to his Truth and good to his Church by confirmation of weakelings Obser The particular now followes In much affliction with ioy c. So true is it that Gods Word receiued with an honest and good heart brings with it sweetnesse enough to digest all the sowre and bitternesse of afflictions that attend it compare Psal 119.50 Vse And oppose it to the delicacie of flesh and bloud and that scandall of the Crosse deterring many after conuiction to embrace the faith Obser Note herewithall the difference betwixt afflictions for sinne and persecutions for Righteousnesse those are iustly Deboras these seldome or neuer want their comfort vsually are attended with ioy and reioycing As b 2. Cor. 1.5 our afflictions abound so also our comforts if not in sense yet euer in the cause How many causes of Ioy bring they to the soule First we are hereby conformed to c Mat. 5.12 Heb. 2.16 Iohn 15.19 1. Pet. 4. the Prophets and righteous men that haue gone before vs yea to the Prince of our Saluation Secondly they are pledges to vs of our d Acts 5.41 choosing out of the World and of our walking with a right foote to the Gospell Thirdly of our more then ordinary Grace e Rom. 3.4 wee are in with our God when he chooseth vs to be his Champions Fourthly meanes of how many gracious gifts their exercise at least and confirmation and increase Fiftly yea f 2. Cor. 4.17 worke to vs after a sort that inualuable Crowne of Glory What coward may not this encourage to resolution vnder the Crosse his comforts are proportioned to his afflictions Gods loue is neuer more plentifully g Rom. 5.5 shed abroad in our hearts then in our afflictions for righteousnesse to say truth what should dismay vs Is it loue of ease that is carnalitie Doubt of successe that h 1. Cor. 10 13. is infidelitie suspition of weaknesse we know who hath said his i 2. Cor. 12.9 Grace shall be sufficient and he perfits power in weaknesse Prouided alwayes as Peter giues the caution or cause of suffering be good If we suffer k 1. Pet. 4.15 as euill doers if but as busibodies what thanke or what comfort haue wee if for the Name of Christ happy are we Verse 14. the Spirit of the glorious God resteth vpon vs. It is not the paine but the cause that makes the Martyr said the Martyr Cyprian Not to bee reuiled or imprisoned to lose liberty liuing no nor life sorts vs to Prophets that were before vs except perhaps Priscillianists and Donatists and Trayterous Iesuites may be thought consorts of Prophets but to suffer as Prophets for l Mat 5.10 Righteousnesse I know some men ambitious of suffering I aduise them to prouide that their cause and calling too be warrantable I cannot else warrant them comfort in their afflictions I should tremble at the crosse layd on mee for sinne and bee iealous of my strength yea in the best cause where I had needlesly thrust my finger into the fire yet would hope m 1. Cor. 10.13 of issue to be giuen with the temptation where I see good cause and calling to suffer for I know Him faithfull that hath promised VERS 7.8 So that yee became ensamples to all that beleeue in Macedonia and Achaia For from you sounded out the Word of the Lord not only in Macedonia and Achaia but also in euery place your faith to Godward is spred abroad so that wee neede not speake any thing THE connexion framed by others I motion not thus I conceiue the Apostle amplifies their faith and patience by the measures thereof such were their proceedings therein or rather such the specialtie of Gods fauour in the distribution such that though they came after others to Christ yet became they presidents to their precedents so richly endowed that it might well beseeme their Ancients to make them their patternes The amplification stayes not there but addes mention of the Churches whom they had out-stript All that beleeued in Macedonia and Achaia And because it might seeme strange the notice of a Church so newly planted should so farre bee divulged a greater wonder Paul mentions no wonder but truth In euery place where he came heard he report of their Faith though further remote then Macedonia their Countrie and their Neighbour Region Achaia The particulars of their commendation here touched are these First their precedencie in Faith to their Ancients the Churches of Macedonia Secondly the famousnesse of their gracious estate and practice Thirdly their propagation of it to others Types In gracious practices it is not enough to be followers and of the company but we should striue to become precedents and Presidents vnto others In Religion it should be who may goe formost That was the blessed state of Iohn Baptists times the n Matt. 11.12 Kingdome of heauen suffered violence and the violent tooke it by force it was who might throng first in for a share in the Gospel As Souldiers at the surprizing and ransacking of some wealthy Citie where the prey is made free striue who may come first to the spoile so was it in Iohns dayes for this rich treasure of the Gospell so should it be now S. Paul for common gifts giues charge to striue that wee may excell And weigh these Reasons First good and euill things haue their measure of graduall quantitie according to the greatnesse of their effects An euill thing the more it hurts the more euill it is and more damnable in the Ring-leader A good thing the more it profits the better and more beneficiall to the first beginner It much amplifies the prayse of Corinthians compassion that they were so forward because their o 2. Cor. 9.2 zeale had prouoked many Secondly God hath pleased for our encouragement in this kind to expound vs different measures of heauenly rewards to be proportioned to our measures of grace and exercise thereof that
there a Tenth that should returne Maruell not at it the proper end of the ordinance is that thereby sinners should be conuerted vnto God and hereto we are sent Ioh. 15.16 What Christ speaks to Peter and Andrew is true of all in their measure they d Matt. 4.19 are made Fishers of men Besides the promise is made of his presence and Spirits assistance to worke with vs in the faithfull discharge of our Ministerie e Matt. 28.20 he is with vs to the end of the world not onely by his power and prouidence to protect vs but by his Spirit and Grace to giue life to our Ministerie Vse It serues to animate and encourage all Gods Ministers that haue any comfortable assurance of Gods sending them to the worke without doubt of successe to giue themselues with instance to their Vocation and Calling As for many other reasons enough to encourage the most negligent and timerous so especially for this that they are assured their labour shall not be altogether vaine in the Lord. What may incite vs if this will not that GOD hath assured vs we shall saue the soules of his people f Pro. 11.30 he that winneth soules is wise yea glorious in the sight of God What if it be our lot to preach the Gospell euen where the Name of Iesus was neuer heard of what if it be a people neuer so deeply drowned in Idolatrie and profanenesse our Ministerie shall not be in vaine And see how many Arguments of encouragement the LORD hath giuen vs. First that our seruice shall be accepted whatsoeuer the g 2. Cor. 2.15 issues be though perhaps it be true of vs as of our Sauiour We h Luk. 2.34 are sent as well for the fall as for the rising of many in Israel Secondly not accepted onely but plentifully i Isai 49.4 Bernard rewarded Lest any say if the issues be answerable Bernard saith well wee haue our recompence secundum laborem not secundum prouentum Secondly it shewes to what cause we may impute the deadnesse of many mens Ministerie in the Church of God though I may not be peremptorie yet this I thinke is true out of the grounds forelaid barrennesse of our Ministerie is a probable signe at least either of our not sending to the worke or of our not walking with a right foote to the Gospell Quest Condemne we then all of bad entrance or vnfaithfulnesse whose paynes are fruitlesse Answ First the fruit of our Ministerie is not all of one sort there are some that lay the foundation k 1. Cor. 3.6.10 others that build thereupon some that plant others that water I thinke I may boldly say they are either not sent or else vnfaithful in their Calling whose Ministerie is not in one of these kinds effectuall Secondly the fruit of our Ministerie is not alwayes manifest there may be fruit that is not presently discerned saith ELIAS l 1. Kin. 19.10 18. I only am left yet was there a greater remnant 7000. Ioh. 12. It is noted that amongst the m Ioh. 12.42 Rulers there were some that beleeued in Christ who yet being but Nouices durst not confesse him In Iezabels houshold was a faithfull n 2. King 1.14 Obadiah thinke you he had scaped with his life had hee beene so knowne to Iezabel Lastly if yet no fruit yet sooner or later it shewes it selfe God will not alwayes be wanting to the labours of his seruants faithfully and sincerely performed VERS 2. But euen after that we had suffered before and were shamefully entreated as yee know at Philippi wee were bold in our God to speake vnto you the Gospell of God with much contention FOllow now the helping causes or meanes to the efficacie of Pauls Ministerie where first occurres his boldnesse in deliuering Gods Truth to the people amplifyed First by the measure of it intimated in mentioning the hindering causes thereof his afflictions Secondly by the Fountayne whence it issued We were bold through our Lord. Obser Hence then let vs note it as one necessarie propertie of a Minister desiring to haue his Ministerie fruitfull that is boldnesse in deliuering Gods Truth to his people the nature of it thus conceiue out of the Etymon of the Word First when a man speaks al the Lord commands him to speake As PAVL kept backe o Act. 20.27 nothing of Gods counsell Secondly when with libertie and freedome of speech hee vtters his message without feare of mens faces see it enioyned and after a sort explayned p Jer. 5.7 8. Goe to all that I send thee vnto speake all that I command thee be not afraid of their faces Prayed for with instance by Apostles Act. 4.29 enioyned to be remembred by the people in their prayer for the Apostle and a reason there giuen that hee might speake q Ephes 6.19 as he ought to speake as if hee had thought the timorous deliuerie of the Word of God beseemed neither the Messenger nor the Maiestie of the message Examples see in Elias and him that came after him in the Spirit and power of ELIAS Hereto wee all whom God hath put in trust with the Vse 1 Ministerie are to be encouraged that no feare or other by-respect make vs suppresse any part of Gods Truth expedient for the people to know Reasons are many First it is that that procures vs authoritie in the consciences of the people I know not how things timorously deliuered though neuer so truely lacke their life in the Hearers hearts whiles they beginne to thinke our selues suspect the Truth of what we deliuer Secondly it is no small encouragement to meditate that the Lord is with vs to defend vs and that preuayled so farre with Ieremie that though his resolution was to r Ier. 20.9 11. speake no more in the Name of the Lord yet when hee considered the Lords presence with him he could not but prophecie Thirdly that Argument me thinks is piercing Å¿ Ier. 1.17 lest the Lord destroy vs. Helps to procure it First assurance of our Calling from God It brings with it how many Arguments of Confidence First assurance of protection Secondly Conscience it selfe suggests necessitie of boldnesse Thirdly puts to silence all those idle debates and consultations with flesh and bloud Secondly assured warrantie of what we teach whether to enforme iudgement or to rectifie affections therefore Paul wills to build all exhortations reproofs c. t 2. Tim. 4.2 vpon doctrine that wee may be able to demonstrate what we reprooue to be a sinne what we perswade vnto to be a duetie Thirdly a cleere Conscience before God and men This makes u Pro. 28.1 bold as Lyons and nothing more deiects the spirits then guilt of sinne Fourthly x Act. 4.29 prayer to God to abate that timorousnesse naturall that in best duties shewes it selfe Secondly The people hence learne as not to forget their Ministers in Prayer to GOD for this grace to bee doubled vpon
l 2. Tim. 3 25 26. his time giue them repentance if at any time we should not thinke our patience fruitlesse Secondly their bondage hard vnder Satan that easily leaues not his hold Thirdly their miserie by meanes of that bondage should make vs meekely compassionate To Titus like duetie is enioyned vpon other reasons First m Tit. 3.2 3 4 remembrance of our owne forlorne estate Secondly of the power and grace of God in our rescue Such meeknesse beseemes vs all towards the people of God that no waywardnesse except hopelesly obstinate should preuaile to make vs surcease paines in vsing meanes to gaine vnto Christ That hastie hot spurre-humour of many Ministers and people so soone wearie of weldoing because they see not present successe of their endeuours sorts not with Christian meeknesse or compassion It hath I confesse great examples but none without checke Thus let vs thinke First many a wholesome admonition holy Sermon sweet motion of Gods Spirit neglected wee in dayes of our vanitie had the Lord beene as carelesse of vs as we are of our Brethren we had still continued in that damnable estate of disobedience Secondly the purchase is excellent if at any time God giue oportunitie to gaine it such as we should thinke cheape rated at any paynes we can take to procure it n Iam. 5.20 Thou shalt saue a soule and couer a multitude of sinnes Thirdly perhaps the cause of so little good doing by the meanes sticks in our selues through First lacke of prudence to obserue circumstances or secondly neglect of prayer to God for his blessing vpon our endeuours The second branch of gentlenesse is Placiditie a pleasing kind of carriage fitted to yeeld all good contentment to our Brethren so far as may stand with good conscience So Paul professeth to haue become a o 1. Cor. 9.20 22. Iew to Iewes weake to the weake all things to all men in things indifferent that by all meanes he might winne some so runnes his iniunction to all Gods people not to p Rom. 15.2 please themselues but euery man another in things that are good to edifying The ancient Caueat must here be remembred that this rule leads ad Aras onely permits not to gratifie another with violation of our owne conscience In things lawfull become all to all to winne some but take heede how thou inferre the good fellowes Conclusion therefore to become mate for euery pot-companion to runne with the intemperate to the same excesse of ryot so doe good to others that thou destroy not thy owne soule by clogging it with the guilt of sinne q Ephes 5.11 haue no fellowship with the vnfruitfull works of darknesse saith this Apostle that in things lawfull commends to vs by Precept and practice care to gratifie and yeeld contentment to our brethren Vse 1 They are therefore too quarrelsome censures of rigorous people that taxe as breach of duetie in a Minister all sociable ioyning with their people in matter of honest and lawfull recreation and would exact all after the rule of some more austere in that behalfe It is not vainly noted by our Sauiour r Matt. 11.18 19. IOHN BAPTIST came neither eating nor drinking the Sonne of man came eating and drinking the one by austeritie the other by more familiaritie laboured to gayne to Gods Kingdome he is ouer-rigorous that interdicts to any sociable conuersing either with Nouices or Aliens as in things indifferent or tempering his demeanour in things of that nature so as vpon reasonable obseruance he shall finde to bee fittest for their gayning vnto Christ Vse 2 Secondly no lesse blame-worthy is that neglect of brethren in vse of Christian libertie in things indifferent thinking he benefit lost if either loyaltie or charitie must limit the vse of it Thus did not Paul As a Nurse vnderstand not a Nurse mercenarie but a nursing mother whose affections are most tender therefore it is added her owne Children Obser With what tendernesse of affection a Minister should bee deuoted to his people is the note If any more tender then another that affection should a Minister expresse In similitudes thus haue we our Predecessors professing their loue ſ 1. Cor. 4.15 As Fathers t Gal. 4.19 As Mothers here as nursing Mothers Timothie his great commendation was that hee would euen u Philip. 2.20 naturally care for the welfare of Gods people To naturalize this tendernesse of louing affection these meditations are forcible First of their miserable state in nature Secondly dangerous station in grace When our Sauiour saw the people as sheepe without a shepheard x Matt. 9.36 he had compassion the word signifies the yearning of the bowels such as is in the most tender pitie and compassion Thirdly of the deare price they were purchased withall y Act. 20.28 the bloud of God Fourthly the comfort accrewing to vs by their happinesse though the people by vs haue their saluation yet we by them our Crowne z Dan. 12.3 encrease of our glorie But that which wil most affect is experience of sorrowes remembrance of our owne miserie in nature Compassion is best learnt by experience wherefore our high Priest a Heb. 4.15 that hee might be mercifull tastes of our infirmities and temptations And the Lord seemes to haue said enough to procure from Israelites pitie of strangers for that themselues had beene Pilgrimes b Exod. 23.9 and knew the heart of strangers So being affectionately desirous of you c. for farther amplification of his loue towards them he mentions the effects and fruits of his loue which he felt in himselfe especially his liberall disposition and kind-heartednesse as we may call it so great that hee professeth hee could haue found in his heart to impart vnto them with greatest contentment the dearest things not the Gospell onely but his owne Life Obser So liberall is loue if not prodigall of the dearest things to those that are deare vnto it c 1. Cor. 13.4 Loue is bountifull this franke disposition see in Loue. First of God to Man Secondly of Man to God Thirdly of Man to Man In loue d Rom. 8.32 God spares not his owne Sonne but giues him to die for our sinnes that Sonne of GOD in like loue communicates himselfe his Life his Soule his Spirit his Prerogatiues his Kingdome In some answerablenesse of affection the Saints e Heb. 10.34 suffer spoyle of their goods with ioy f Reuel 12.11 loue not their liues vnto death no g Exod. 32.12 32. not their saluation in cōparison of Gods glorie For their Brethrens sake h Act. 4.32 34 35. sell their possessions and expose them to common vse yea lay downe their liues for the Brethren If this be the propertie of loue where is that vertue to be found amongst men with the Lord himselfe we are desirous to indent mincing the matter with niggardly limits when he calls any thing from vs for support of his
aboue all other is eminent similitude of manners and affections without sight As we are all quickened by one Spirit so wee are sure what gracious affections are in our selues the same are in all others partakers of the same Spirit what care we haue of others the same we know all Saints to haue of vs c. This is the preeminence of Christian Amity aboue all other Friendship whatsoeuer Augustin Saint Augustine notes of Friendship foure kinds First Naturall where the bond is Nature Secondly Carnall where the glue is flesh Thirdly Mundiall where the tye is profit Fourthly Spirituall where the linke is Grace and the Spirit of God To this last belongs eminence in the point of indissoluble continuance Naturall affections some Monsters haue put off want of presence diminisheth Carnal affection euery little vnkindnesse discontinuance in euill abateth Mundiall Friendship where gaine and profit makes the vnion want of fruition vnlooseth Spirituall Amity nothing dissolueth no not that which dissolues all others lacke of societie Vse So that the out-cry of carnall men against the Gospell in this behalfe is groundlesse loue they say and good Neigh-bourhood is by it banished out of the Country Religion changeth our loue destroyeth it not knits affection so neere as no other bond can possibly conioyne them And what I wonder is the loue men lacke except what Peter cals neighbourly running to the d 1. Pet. 4.4 same excesse of Ryot what brotherhood but as Moses reports of Simeon and Leui e Gen. 49.5 brotherhood in euill No other Amity I dare say is hindered by the Gospell then Saint Iames saith is enmitie against God Endeuoured more abundantly c. and with great desire Obser Gracious affections the more they are opposed the more feruent they grow by opposition their feruour is increased the Spirit suppressed in Elihu is f Iob. 32.18 as Wine that hath no vent The Word in IEREMIE as g Ier. 20.9 fire in his bones As Lime is inflamed by Water as a streame growes more furious by obstacles set against it as cold in winter increaseth heat in the stomake so doe oppositions gracious affectiōs As corruption in carnall men becomes more sinfull by the Commandement so Grace in Gods Children by that that would suppresse it First In temptation Faith vsually claspes closer to Christ Prayer is most feruent vigilancy greater against the Aduersary meanes with more diligencie attended Secondly Afflictions increase Patience excite to seeke the Lord more diligently Thirdly Euen sinne it selfe occasionall encreaseth Grace Gods Children rising againe become sollicitores timoratiores circumspectiores feruentiores as it were to make amends for former remissenesse Whether the Lord would shew his Grace to bee no whit inferiour to corruption that as corruption in Nature stormes most when it is opposed by the Commandement so Grace growes more feruent by Satans oppositions Or whether Gods Children begin to thinke there is some extraordinary excellencie in that whereof Satan labours to depriue them and therefore striue the more to maintaine it How it comes to passe I determine not but vsually wee see it true gracious affections are increaby oppositions This discernes Counterfeits from current graces these are inflamed those quenched by oppositions There is something like faith that is but shaddow of it wouldest thou know it from that faith that saues when h Mat. 13.21 persecution ariseth for the Gospell such beleeuers goe away There is something like loue that is not loue to Gods Ministers and Children wouldest thou know it from that Cognisance of CHRISTS Disciples Any thing crossing to corrupt affections turnes that loue into enmitie Plaine rebuke changeth it into hatred There is something like obedience that is not conscionable obedience thus thou shalt discerne it when any thing is to be lost by obedience rebellion is rather embraced How many Counterfeits masking vnder colour of Christianitie are here discouerd Generally men loue to sayle secundo flumine the streame must be with them if the current runne to prophanenesse that way they follow It is not Grace that is thus delicate to bee quelled with euery storme of opposition Grace is rather inflamed by what opposeth it But Satan hindered How Is a question frequent but not determinable whether by sicknesse or by imprisonment or tempests at Sea who can resolue But here may be noted Satans enmitie to Communion of Saints that part of it especially that stands in amiable conuersing and holy societie one with another On this occasion was raysed the persecution against Stephen thereby i Acts 11.19 to disperse the Church of God so great encrease and propagation he perceiued it to haue by brotherly fellowship and sociall conuersation The excellent fruit and comfort of brotherly fellowship thereby appeares vnto vs. The rule is good what Satan specially opposeth therein is some speciall excellency for our comfort Well weighed this shall be found next to publike ordinances the most profitable First for Comfort Secondly Prouocation Thirdly Encrease Fourthly Confirmation Loue brotherly fellowship forsake not gatherings together of Saints thinke not vncharitably the times are so euill as to inhibit vs meeting for religious conference Walke wisely and cut off occasions of speaking euill from the Aduersary VERS 19.20 For what is our hope or ioy or Crowne of reioycing Are not euen yee in the presence of our Lord Iesus Christ at his Comming For yee are our glory and ioy THE Apostle makes probable his desire of their presence by that esteeme hee held of them and that benefit hee expected from them They were his hope c. No maruell if their companie was so longed for Quest How his Hope Ioy Glorie Answ The Greekes Scholiast and Theodoret suppose the Apostle to put on him the affection of an indulgent Father and in such like passion of loue thus to stile them Secondly There are that thinke he so stiles them materialiter the matter of his hope the proofe of whom hee conceiued hope Thirdly What if hee entend to teach that from their conuersion he conceiued hope of that glory which the Lord hath promised to thee that turne others to righteousnesse that the sense may be the meanes of his hope and glory Obser Certainly the gayning of soules to Gods Kingdome is no small piller to support our hope of saluation and a pledge to vs of our glory so runnes the promise They that k Dan. 12.3 turne others to righteousnesse shall shine as starres How should this animate vs to be instant in season out of season to bend our forces to rescue our people out of the snare of the Deuill First their conuersion no small l 1. Cor. 9.2 seale of our sending Secondly a secondary euidence of our owne Renouation Thirdly a pledge of our sharing in the highest degree of heauenly glory Therefore said Salomon m Prou. 11.30 He that winneth soules is wise he if any layes vp for himselfe a good foūdation against the World to come
No man with more comfort presents himselfe to the face of the Iudge then the Minister that can say To me and n Isai 8.18 the children which thou hast giuen me the sonnes and daughters whom by thy blessing I haue begotten through the Gospell Obser Before Christ at his Comming That is comfortable indeed that steeds vs in the Day of Iudgement Therefore SALOMON preferres o Prou. 11.4 righteousnesse to riches because it more auailes in the Day of Gods Wrath. PETER p 1. Pet. 1.7 saith before Gold because Gold perisheth faith is found to our prayse at the appearing of Christ SALOMON q Ecclus. 12.13 14. Gods feare before pleasures treasures honours all things because it more comforts Conscience at the Great Day of Accounts Vse Should we not learne hence to preferre in esteeme the riches of Gods Spirit before the glory of all earthly Kingdomes to r Col. 3.2 fasten our affections rather vpon the things aboue Filij ADAM genus anarum ambitiosum Bernard said Bernard Why dote yee so much vpon the riches honours pleasures of the earth that are neyther verae nor vestrae all things leaue vs at that Day Onely a good Conscience our good workes and gracious gifts accompanie vs to that dreadfull Tribunall Then shall wee find a little obedience and feare of God more comfortable then all the pompe the World can afford vs. Seriously thinke on these things and make this the measure of excellencie in all things to be auaileable for comfort at the appearing of Christ The end of the second Chapter THE THIRD CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 Wherefore when wee could no longer forbeare wee thought it good to be left at Athens alone And sent TIMOTHEVS our Brother and Minister of God and our Fellow-labourer in the Gospell of Christ to establish you and to comfort you concerning your Faith THe Apostle proceedes to satisfie the people in the doubt they might make of his loue and care for them in respect of his absence his desire and purpose vvas to haue come in person that being hindred by Satan he sent Timotheus to supply his absence In which sending the particulars are First the cause inwardly mouing him his ardent loue Secondly the person selected to that businesse Timotheus Thirdly the end to stablish and comfort them His ardent affection hee sets out in two properties First that it was after a sort impatient of further delayes Secondly that with contentment it vnderwent his owne inconuenience Those two properties of loue vnfayned deserue our notice First though it be patient of all other things yet is it holily impatient of detaynment from doing good to those it imbraceth 1. Cor. 13.7 outward grieuances it beares It s owne desires are burthensome till they be accomplished Dauid expressing his louing desires to enioy the Lord in his Ordinances resembles them to the b Psal 42.1 thirst of the heart in Autumne what time by Aristotle his obseruation they are most impatient of Christ all time he thinks long till he may appeare before God and growes enuiously emulous c Psal 84.3 of the Sparrowes happinesse in approching the Lords Altar Paul resembles his desire after Galatians restoring to that of a d Gal. 4.19 woman in trauell to be deliuered the paynes of trauell breede not greater desire to see the man-child borne into the world then Pauls loue in him till Christ were new formed in them It seemes the eminence and height of loue rarely exemplified earnestly to be endeuoured The second propertie it preferres in some cases anothers good before its owne conuenient for Pauls comfort had beene Timothees continued presence yet for this peoples comfort contentedly hee parts with him See 1. Cor. 13.5 Particulars conceiue thus It preferres First anothers e Gen. 13.9 temporall good before it owne Secondly anothers spirituall good before f 1. Cor. 8.13 all it owne temporall Thirdly anothers necessity before it owne conueniencie in things spirituall Vse it to cure if it be possible the disease of the later times so generally spreading ouer all sorts and degrees of men In the last dayes shall come perilous times abounding with many dangerous and infectious sinnes See if he place g 2. Tim. 3.1 2. not selfe-loue in the forefront as a radicall sinne and mother to many that follow These perilous times are falne vpon vs wherein the saying is much pleasing Quisque sibi proximus euery man is next Neighbour to himselfe And ordinata charitas incipit à se but they should remember it is inordinate si desinat in se In matter of Almes euen out of superfluities how oft heare our Neighbours Nabals answere They h 1. Sam. 25.10 11. haue Families of their owne should they take and giue to strangers In office of lending that thought i Deut. 15.9 of Belial often riseth the Iubile or something proportionall will come Shall they hazzard the principall to doe good to the needie In case of contention and Law suites Paul is thought no man for the world k 1. Cor. 6.7 part with right for peace sake so may a man part with all that he hath Yet it may be when their spirituall good comes in ballance with our earthly profit we are readie to preferre it Now would God not only earthly profits but euen sensuall pleasures were not more deare to many then saluation of our Brethrens soules I beseech you Brethren what so great good see we in meates and drinks apparell and sports that by intemperate and vnseasonable vse of libertie therein wee should wound our weake Brothers conscience l Rom. 14.15 if thy brother be offended thou walkest not after charitie Dearer then the Earth or all the Kingdomes thereof should be the soules of our Brethren and our selues should rather vndergoe any euill of payne then occasion our Brethren to one euill of sinne Remember who said Looke not euery one on his owne things onely but to the things of another Please not our selues onely but others in things good to edifying Reasons First we haue herein the imitable example of our blessed Sauiour m Phil. 2.5 6 7. emptying himselfe of his glorie not for his owne but for our benefit like mind should be in vs. Secondly not loue of our selues but loue of Brethren hath those excellent cōmendations and incouragements whether the Lord thought the Commandement vnnecessarie to inioyne vs a thing so naturall as is selfe-loue or whether it seemed to want restraint rather then incouragement Selfe-loue scarcely euer heares well in Scripture VERS 2. And sent TIMOTHEVS c. FOlloweth the person selected to supply Pauls absence and his commendation Particulars commendable are fiue First a Brother Secondly a Minister of God Thirdly a Labourer Fourthly a Fellow-labourer Fifthly and that in the Gospell of CHRIST A Brother he is called in respect of that common Spirit of adoption which all Gods children partake and whereby they
owne corruption and fleshly concupiscence alwayes i Gal. 5.17 fighting against Grace sometimes k Rom. 7.23 leading vs captiue clogging vs in euery good dutie till wee begin to thinke such rebellion in our members such dulnesse in best performances cannot stand with sinceritie Fourthly Diuine tentations The Lord himselfe sometimes l Iob 13.26 writes bitter things against vs withdrawes the sense of his loue m Psal 51.12 the ioy of his saluation in such sort that whoso iudgeth of himselfe by his sense must say as Dauid the Lord hath forsaken him All these strong oppositions against faith shew how necessary for the strongest and most couragious confirmation and comfort is Vse They know not therefore their owne hearts that boasting of I know not what strength and perfection of faith despise the Ordinances of God set apart to our confirmation and growth in grace Preaching and Sacraments c. are either for Aliens or Nouices in faith These are come to such perfection that they now need no more of our Ministerie to confirme them To whom may I not say as Isaack to Iacob with vnexpected speed bringing his Venison How hast thou found so soone my Sonne Behold Gods Children of longer standing and more experience complaine them heauily of doubtings and infidelitie and notwithstanding daily vse of Gods Ordinances and striuing against sinne finde it hard at times to maintayne so much as endeuour of perfection in faith and mourning for infidelitie Dare they answere as Iacob The LORD hath brought it to their hands I dare say of such as boast of perfection and contemne Gods Ordinances they lye as Iacob God hath not wrought it Onely the Deuill hath deluded them Our perfection is to acknowledge imperfection he is perfect in Pauls minde that n Philip 3.14 15. acknowledgeth himselfe imperfect and striues to that marke Secondly But yeeld thy faith as firme as was Abrahams art thou sure it shall so continue It is good to prouide against possible dangers and in that respect to vse meanes of confirmation Those meanes are first continued vse of Gods Ordinances Hearing Reading Sacraments Prayer c. Ministers are giuen you not only to gather you into the Church but to continue you therein and o Ephes 4.12 13 to build you onward to perfection Secondly carefull obseruance of all Gods fauours in former times vouchsafed Keep Record and Register of all Pledges and euidences of Gods loue how hee hath giuen issue out of temptations as p 2. Cor. 1.10 Paul q 1. Sam. 17.37 Dauid c. Thirdly Store thy selfe with knowledge of the Word of God Make thy memory as the r Mat. 13.52 Storehouse of the wise Scribe filled with holy sentences of Law and Gospell that against euery temptation thou mayst haue what ſ Ephes 6.17 to oppose Fourthly Tye thy selfe precisely to obedience the studie of Sanctitie Faith relyes not on our works yet I think with Lombard Hope and Faith also ariseth out of our works and is furthered thereby I say not by their worth but by their presence Obedience is the best euidence faith can follow in applying Gods promises made to vs in Christ Vainly in respect of comfort doth any man meditate the generall promise that is not able to assure himselfe that they belong to him And that assurance growes from our obedience and t 2. Pet. 1.10 sanctification VERS 3.4 That no man should bee mooued by these afflictions for your selues know that we are appointed thereunto For verily when we were with you we told you before that we should suffer tribulation euen as it came to passe and yee know HOw necessary comfort and confirmation was for this people Paul here preuentingly sheweth in respect of the afflictions had befalne him whereout hee knew Satan would worke his own aduantage amongst the people Wherewithall hee interlaceth arguments to preuent wauering in that respect First From consideration of the ordinance and appointment of God where the argumēt lyeth not so much in the ineuitable necessitie as in the conformitie that should be in vs to euery will and appointment of GOD. Secondly from his prediction Reason they had none to be mooued with these afflictions It was no more then they were forewarned of and taught to expect where the prediction is amplified by the concordant euent it so came to passe That no man should be mooued c. The word signifies to be drawn away by flattery or to yeeld to flatterie The Apostle supposed and foresaw how the Deuill would take occasion in these afflictions by flattery to insinuate himselfe into the minds of Gods people by promise of more ease by a cōtrary course to draw them from soundnesse of Faith and Pietie Such a milde Artifex is Satan leauing no course vnassayed to withdraw from the faith In dayes of prosperitie by terrour of afflictions In times of tribulation by flatterie and promising more ease His flattering insinuations conceiue these their likes First hee beares vs in hand that the course attended with crosses cannot be that which most pleaseth God hee is no step-father to his children it is likely if our wayes pleased him our very enemies should be at peace with vs. See Ier. 44. Secondly or else it is suggested there is no prouidence taking notice of things well or ill done vpon earth at least u Mal. 3.14 no profit gotten by the seruice of God Thirdly if neither of these succeed yet ease is pleasing to flesh and bloud hee knowes wee are Epicures by nature of voluptuous disposition of Issachars mind rest is good c. Vse Arme wee our selues against this flatterie and insinuation of Satan he is more to be feared cum mulcet quà m cum terret First learne in wisedome to measure the goodnesse of Faith and Pietie rather by the comfortable end then the pleasing beginnings Secondly and know the reward of Religion stands not chiefly in blessings of this life but First in x Gal. 6.16 inward comforts Secondly y Mar. 10.30 graces of Gods Spirit Thirdly heauenly happinesse Wee are thereto appointed So is the Ordinance of God that z Act. 14.22 through tribulation wee must enter into his Kingdome Reasons of the Ordinance if any demand First the Lord by this meanes would settle vs in perswasion and hope of a better life after this which made Paul say that the tribulation of Gods Saints in this life is an a 2. Thes 1.5 argument demonstratiue of a Iudgement to come Secondly withall inflame desire and longing after that happy estate so fares it with most and best of Gods children the ease of this life abates their egre pursute of the things that concerne his Kingdome And it is remarkable in the Lords courses when his children haue beene most fleshed in the things of this life and begunne to surfet of prosperitie he hath mingled to them a cup of bitternesse visited with affliction See Gen. 14.12 Thirdly there is a
twofold drosse ouer-growing the Church in dayes of peace First of Hypocrites creeping into the body and outward face of the Church Secondly of Corruptions growing into the liues of his Saints as filth on standing waters Tribulation is Gods fanne his Furnace in times b Matt. 13.21 of persecution Hypocrites goe away the c Hos 5.15 feruour of all gifts and gracious practice is increased in his children Vse 1 d 1. Pet. 4.12 Thinke not strange of afflictions as if some new thing hapned vnto vs we are thereto appointed This way walked all Gods Saints the Cloud of witnesses that haue gone before vs into heauen The Authour and e Heb. 2.10 Prince of our saluation was consecrated by afflictions f Luk. 24.26 Ought not Christ to suffer these things and so to enter into his glorie And ought not Christians to suffer like things and so to enter g Rom. 8.17 fellowship of Christs Kingdome There are certayne h Col. 1.24 remaynes of Christs sufferings reserued for vs sweetned indeed by Christs Passion yet vnauoydable of all those that i 2. Tim. 3.12 will liue godly in Christ Iesus What euer we thinke there is no part of a Christians life more discomfortable then that which is k Luk 6.26 free from afflictions we lacke that way-marke to assure vs of our walking with a right foote to the Gospell Vse 2 Secondly when thou l Ecclus 2.1 entrest into the seruice of God stand fast in righteousnesse and feare and arme thy selfe for temptation as the wise Builder sit down and cast thy cost thus reckoning it must cost him many a reproch and vexation that resolues to liue godly in Christ Iesus they disaduantage their continuance that with other expectation make entrance into Christian courses Dauid said truly There is a reward for the righteous yet stands it not in ease and outward blessings seuered from the Crosse but first in the sweet peace of a good conscience Secondly gracious endowments of Gods Spirit Thirdly the happinesse of a better life m Iam. 1.12 promised to those that endure temptation Vse 3 Thirdly because the Ordinance seemes harsh to flesh and bloud see wee how to stablish our hearts that the bitternesse of affliction dismay not from holy practice Consider first they are all swayed by the will appointment and prouidence of our gracious God Saith Dauid n 2. Sam. 16.11 What if the Lord haue bidden him curse after he resolues The Lord had so appointed Surely with Christians acknowledging a particular prouidence reaching to all actions and accidents of this life this principle cannot but be perswasiue for patience and silence those many murmurings of our hearts against the basenesse and indignitie of the instruments Secondly in afflictions wee are neerest some blessing from God It may be said DAVID the Lord will looke vpon my affliction o 2. Sam. 16.12 and doe me some good for this euill It is past may be that all afflictions of Gods children tend to their p Heb. 12.10 profit and q Rom. 8.28 worke to the good of them that loue God and are called according to his purpose In temporall things we haue seene often experiences in others wee are sure either to haue some sinne more mortified or some grace more quickned some good or other thinke the Crosse makes way for Thirdly r 1. Cor. 10.13 The issue comes with the temptation neuer comes affliction without his grace accompanying it that the issue may be comfortable and ioyous to the children of God Fourthly God rewards vltra condiguum afflicts citra condignum that perswasion whoso carryes is acquainted with his foule sinnes willingly prayes with AVSTINE Hic vre hic sica vt in aeternum parcas Obser Wee told you before So should Gods people be acquainted as well with the hardship as with the comfort as well with the sowre as with the sweet of Christian practice as our Sauiour promising his Disciples peace in him ſ Ioh. 16.33 Matt. 10.16 17 Act. 14.22 foretells their afflictions in the world For first vnexpectednesse besides that it makes them more grieuous Secondly It disaduantageth them also in their armour and preparation to beare them praemoniti praemuniti Vse It is foolish discretion therefore that many aduise to a Minister either as false prophets to crie Peace peace all shall be well or in wisedome as they terme it to conceale from Nouices the hardship they shall meet withall in Christianitie whence it comes that meeting with the Crosse either they goe backe as missing the ease they promised themselues in Christian courses or else are found vnprouided in dayes of affliction It is meet for vs to preferre the wisdome of Gods Spirit before our owne carnall discretion if our Sauiour and his Apostles thought meete to forewarne of the Crosse who are wee that wee should thinke a contrarie course more conuenient I say then as the wise man When thou entrest Gods seruice expect affliction Obiect Lest any say If the case be thus with Gods children it is good for a man to continue as he is Answ It were true perhaps if there were no life after this or if it were possible to reioyce with the world and to raigne with Christ but consider first that endlesse life is first to be prouided for and the way to that happinesse lyes by t Act. 14.22 the Crosse Secondly it is not possible in this life and that to come to haue u Luk. 16.25 comfort as Abraham intimates to the damned Glutton Hieronym Difficile imò impossibile est vt praesentibus quis futuris fruatur bonis vt hic ventrem ibi mentem impleat vt de delitijs transeat ad delitias Lest the condition seeme hard consider the sweet fruits of bitterest afflictions First they are meanes to x 1. Cor. 11.32 exempt from condemnation Secondly to make y Heb. 12.11 partakers of the quiet fruit of righteousnesse Thirdly are attended with their z 2. Cor. 1.5 comforts Fourthly a 2. Cor. 4.17 worke to vs the incomparable crowne of glorie VERS 5. For this cause when I could no longer forbeare I sent to know your Faith lest by some meanes the Tempter haue tempted you and our labour be in vaine A Second end of Pauls sending Timothy is here expressed to know their Faith that is their continuance therein which curious care of the Apostle was furthered by a double feare First of the Tempters malice Secondly of their defection To know your Faith Quest Could Paul be doubtfull of their Faith hauing seene so excellent fruits thereof in their patience zeale conuersion Answ Charitie inclined the Apostle to firme perswasion of the best yet first he was not ignorant that mans b Ier. 17.9 heart is deceitfull and knew well what our Sauiour taught of some c Matt. 13.21 beleeuing for a time Secondly though vtter Apostasie from faith fall not
too much nicenesse euen in Moralities The Pharises for this haue their q Mat. 7. taxe from our Sauiour PAVL r Acts 22.3 tutoured by a Pharise hence grew so selfe-conceited being most miserable yet Å¿ Rom. 7 9. reputes hee himselfe as happy as any man aliue till such time as the Commandement came and hee had now learnd that the Law was spirituall Like generally is the conceit of our people from the same ground None are reputed Theeues but Robbers nor Adulterers but such as defile their bodies with the grosse act of vncleannesse Nor Murtherers but such as shead bloud Whence it is that Ciuilitie goes currant for complete Righteousnesse and the Law of God is thought to be satisfied when the grossest breaches are auoyded Know we there are Murtherers in Diuinity that are none in Policie Theeues in Diuinitie that are none in Ciuilitie Vsurers are no Theeues in Policie yet grand Theeues in Diuinity t Mat 5.22 Angry Fooles are counted men in Policie are Murtherers in Diuinitie To rectifie this errour Take taste in this Precept how large the sense of others is A Murtherer wee call him that vnlawfully depriues of life But wee shall erre if we thinke life not taken away till it be vtterly extinct Those Theeues in the Parable that wounded the Traueller and left him u Luke 10.30 halfe dead were Murtherers impayre but the cheerfulnesse of life by deading a mans spirits thou art a Murtherer Esau was in his degree a Murtherer of his Mother Rebecca whiles by his vngracious match with the Daughters of HETH hee made x Gen. 27.46 her life bitter vnto her The Israelites by their Idolatry made y 1. Kin. 19.4 ELIAS weary of his life were therefore Murtherers of him False prophets in EZECHIEL made z Ezech. 13.22 hearts of righteous sad by their lyes were for that guiltie of Murther before God In a word Impayring of the comfort and ioy of heart which makes life liuely must bee censured a degree of Murther It impayres life though it extinguisheth it not Learne wee by this little direction in one precept in examining our liues by the Law of God to extend and draw out the sense at largest Ampliare praecepta The profit of such proceeding is plentifull First It preuents that which is the bane of many a soule flattering our selues in the miserable and cursed state of Nature fancying to our selues in moralitie such a measure of righteousnesse as that we scarce thinke wee need Christ to couer our wants or grace to worke greater perfection Secondly It is a preseruatiue against Pride the Nurse of Humilitie how great so euer thy obedience is the Law of God in largest sense taken finds thee culpable of transgression in euery Commandement Thirdly How sweetens it the grace of God in our reconcilement and the pardon of sinnes No soule is so rapt with admiration of Gods loue as that that considers a Luke 7.47 how many sinnes God hath forgiuen vnto it VERS 9. For what thankes can wee render againe to God for you for all the ioy wherewith we ioy for your sakes before our God THE third effect is ioy where considerable is First the manner of propounding it Secondly the measure of it In mentioning it hee beginnes with Thankesgiuing or rather seemes to studie in what manner hee might addresse himselfe to render any competent measure of thankes to God What thankes c. The question imports him to apprehend such a measure of Gods loue in that benefit that he could by no meanes satisfie himselfe in any measure of thankfulnesse such speeches in Scripture argue the minds of Gods children at a stand vnable to expresse what they conceiue b Psal 84.1 How amiable are thy dwellings I cannot expresse the louelinesse of them c Psal 119.97 How doe I loue thy Law The measure of loue is inexplicable or signifie the insufficiencie they finde in themselues to doe what they desire Obser Obserue how highly Gods children prize the fauours of God euen such as to many seeme of smallest value Nothing they thinke sufficient that they can thinke or doe in way of thankfulnesse to God d Psal 116.12 What shall I render vnto the Lord for all the benefits he hath done vnto me I know nothing sufficient this onely I know GOD will accept thankfulnesse for his mercies The Lord hath promised to accept desires Can a child of God satisfie himselfe with desiring hee would doe as well as desire his desires hee thinks neuer feruent enough We may truely say God is more contented with the obedience of his children then themselues And it is easier for a child of God to yeeld pleasance and contentment to his gracious God then to himselfe Vse Notice it as no small difference twixt the shallow Hypocrite and the grounded Christian the Hypocrite as his taste is little of the fauour of God in any blessing his knowledge ouerly and superficiall of things that concerne life and godlinesse so is his esteeme of them sleight and his thanks for them all out as cold The Israelite indeede knowes how to amplifie by all circumstances euen meanest benefits still thinks himselfe too cold in the heartiest performance of thankfulnesse and obedience so see Dauid in the feruour of his deuoutest prayses e Psal 103.1 2 calling vnto his soule and all within him to prayse the Lord as if in greatest heate and ardencie of affections hee had felt a frostie coldnesse in the temper of his soule For all the ioy wherewith we ioy for your sake The measure of ioy is here expressed together with the meanes of it for your sake or by your meanes such fellow-feeling of their welfare wrought his loue to this people Obser Remarkeable here is the sweetnesse and amiablenesse of Christian loue affoording so many comforts and ioyes to our soules Amongst many graces it is most amiable as in other respects so for that it giues vs interest vnto and sense of all the happinesse of others their Faith Obedience Vnitie euery good gift of God brings home ioy vnspeakeable to our soules Compare Phil. 2.2 Col. 2.5 That not without cause Saint Peter with such f 1. Pet. 4.8 emphasis exhorts to feruencie of loue so many things there are eximious and eminent in loue aboue many other Graces First g 1. Cor. 13. all without it is as nothing Secondly none so plentifull and rich in vertuous fruits Thirdly none so lasting Prophecie and Tongues and Faith and Hope end with this life onely loue is endlesse the life of Saints in heauen is loue Super Cantica Serm. 83. Bernards obseruation is in this kind elegant Of all the motions and affections of the soule loue is the onely wherein wee may reciprocate with God If God be angrie with vs may we be angrie with him farre be it rather let vs feare and tremble and pray for reconcilement If God reproue vs shall wee dare to reproue
such prescripts are Gods in the sanction ours onely in respect of declaration As the Law of God as the Law-giuer MOSES his onely as the Proclaimer And as the Edicts of Princes are not therefore the Edicts of the Cryer because he publisheth them but the Princes whose authoritie giues vigour vnto them so the prescripts of holinesse published by vs are not ours but Gods whose Soueraigne authoritie puts life into them That we erre not this may not so be vnderstood as if the neglect of euery thing deliuered by a Minister were presently the contempt of God as Popish Doctors would beare vs in hand for what if we preach the e Iere. 23.16 visions of our owne braine Shall God be thought to be contemned The charge to heare the Church ordinarie is not absolute but to bee vnderstood with limitation Though our Sauiour commaunded to heare Pharises and Scribes f Mat. 23.2 3. teaching out of MOSES chaire yet a caueat he giues to g Mat. 16.6 beware of their leauen Therefore also hee iustifies his Disciples violating h Mat. 15.3 their tradition because if not in the matter yet in manner or ends of imposing they had exceeded their limits But where their prescripts are regular of holinesse truely so called their contempt redounds to the Maiestie of God Vse I say then Take heede how ye despise the meanest of those Ministers that speake vnto you in the Name of the Lord not only their Angels behold the face of their Father in Heauen but God himselfe beholds it and holds himselfe interessed in their contempt Strange is the delusion of men in this kinde that casting off the weightiest of Gods Commaundements deliuered by his Ministers yet think the wrong vnsufferable that contempt of God should bee charged vpon them God they reuerence and thinke highly of that Maiestie It is the beggerlinesse or base birth or lewd life or deformitie of the Minister they contemne not God But I would faine know whose message it is that beggerly base borne blemished Minister bring vnto thee when hee chargeth to sanctifie the Sabbath c. The command we are sure is Gods to him reacheth the contempt thereof And hath not God chosen the poore of this world to confound the rich The i 1. Cor. 1.28 baser things to confound the more honorable Principall Apostles were Fishermen the rest men of no great state or esteeme amongst men Onely Iudas a man of renowme therefore called Ischarioth a man of that place famous in the place where his habitation was As to outward blemishes why are we so carnall as to iudge after the outward appearance The beautie within should be most glorious in our eyes Not onely Moses whose beautie is commended But Simon k Act. 13.1 Niger whose deformitie is recorded was chosen to be a messenger of the Lord of hostes May not lewd life of the Minister warrant vnto vs contempt What of their message God forbid Heare l Mat. 23.2 3. Scribes and Pharises speaking out of Moses chaire the message is Gods whosoeuer brings it The contempt of it reacheth to his Maiestie though woe to them that say and doe not Quest How may I know that God speakes in the Minister Answ First Consider what experience will teach thee the word wee preach searcheth farther then any speech or thought of man can possibly diue Euen to m Heb. 4.12 the discerning of secretest thoughts and intentions of the heart Thine acts of euill that none eye hath seene saue his onely to whose eyes all things are naked and vncouered the thoughts and intentions of euill that neuer yet were vented to the eares of man thou shalt heare in our Ministerie discouered and reproued Canst thou chuse now but say n 1. Cor. 14.25 God is in vs of a Truth Secondly If this perswade not weigh the terror and astonishment that a weake man strikes the Conscience withall That men of Lyon-like courage like the great Leuiathan contemning Sword and Speare should be so arraigned and ouer-awed by a weake Minister as to tremble at his words argues it not a Diuine Maiestie speaking in vs Is it not a wonder to read how Paul a prisoner in bonds should strike Felix his Iudge with o Act. 24.25 trembling I doubt not but he might say as Iob He could haue made thousands afraid with his countenance yet see him now trembling at the voice of his prisoner Thirdly Consider the strange and no lesse then miraculous change this Ministerie workes in the hearts of men in whom God will haue it effectuall to saluation There is no Antipathie so great betwixt any things in Nature as betwixt Mans p Rom. 8.7 Nature and the Law of God Yet see and say at length as Pharao his Sorcerers Here sure is the finger of God when thou beholdest a man so rauished with loue of that which he most deadly hates by Nature that he preferres it q Iob 23.12 before his daily food yea holds not life deare vnto him for support of the Gospel Who hath also giuen vnto vs his holy Spirit The third reason here couched taken from the great fauour of God in bestowing his holy Spirit vpon vs. How follows the Argument Whether first from the bountie of God in bestowing vpon vs a gift of such excellencie or secondly from the abilitie ministred vnto vs by the holy Ghost to liue holily or thirdly from the great danger accompanying the neglect of holinesse after wee haue once been partakers of the holy Ghost This â—aâ—â—est I insist on And thence obserue How of all others it most neerely concernes men made partakers of Gods Spirit to be carefull of holinesse I say not onely their sinnes are greater because their abilities are more to withstand temptation but their state in case of reuolt most dangerous and irrecouerable First to such sinning wilfully r Heb. 10.26 remaines no more sacrifice for sinne secondly nor is it possible Å¿ Heb. 6.4 6. to renew them by repentance Conceiue it thus not as if euery sinne of infirmitie should cast them out of all possibilitie of pardon and repentance for in case we so sinne we t 1. Ioh. 2.1 haue an Aduocate with the Father to propitiate for our fraileties But in case such wilfully take themselues to a course of sinning and in Peters phrase u 2. Pet. 2.21 turne back from the holy Commandement giuen vnto them x Deut. 29.19 20. adding drunkennesse to thirst to them God hath threatened to shew no mercie Vse The more should be our care and caution y 2. Cor. 7.1 to purge from all filthinesse and to z 1. Ioh. 5.18 keepe our selues that the euill one touch vs not Quest Can men partakers of the holy Ghost be regardlesse of Holinesse Gods feare is so put into their hearts that they a Ier. 32.40 neuer depart from him And they b 1. Iob. 5.18 Caietan ibidem keepe themselues that the euill one
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
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
is an order betwixt them some being superiour some inferiour wee make no question An Archangel wee find here and will make no great quaere of it whether as they haue one supreme so there may be others in their seuerall rankes one superiour to another Amongst the euill angels wee read of one called The Prince of Deuils the other inferiours and Ministers vnto him Wherefore it is sayd l Mat. 16.41 The Deuill and his Angels Neither purpose I to speake much of the Ministery of Angels in the resurrection and day of Iudgement Yee haue them briefly set downe Mat. 24. First To gather Gods children from the foure windes and to present them to their Lord Christ Secondly to be witnesses perhaps and giue euidence against the vngodly of the sinnes they haue secretly committed we doubt not but they m 1. Cor. 11.10 attend our congregations Thirdly to bee instruments of Gods n Mat. 13.41 42. vengeance vpon the wicked Lastly to serue to the greater glory of Christ the Iudge for which cause hee is said at his comming To be made o 2. Thes 1.10 marueilous in his Saints Touching the Trump of God whether we must take it in property of speach or analogically is a question Interpreters varie in their coniectures some take it analogically onely to signifie the vertue and power of Christs voice summoning vs all together to his Iudgement seat as amongst Iews their assemblies were summoned by the sound of Trumpets others otherwise For my part I see not but we may take it properly As at the giuing of the Law when the Lord came downe vpon Mount Sinai the p Exod. 19. 20. voice of the Trumpet was heard exceeding loud so it may be here Curious enquiries about the matter of it or meanes of sound let vs omit as friuolous The whole serues to expresse the terrour maiestie and glorie of Christ at his second comming to Iudgement attended with thousands euen a thousand times ten thousand of his glorious Angels with his mightie voice shaking Heauen and Earth and by the power of his Trumpe raising the dead out of their graues and presenting them all at his Seat of Iudgement No maruell if the wicked then run to the Rockes to hide them and to the Mountaines to fall vpon them his comming being with such maiestie and glorie The vses follow And first it serues for confutation of those q 2. Pet. 3.3 4 5 to 10. godlesse Mockers whom S. Peter speakes of that in regard of so long delay of his comming grow to deride and scoffe at the Promise Such Atheists all Ages haue afforded would God our owne times were free men that labour to quench in themselues those notices of a Iudgement to come that the Lord hath written in their hearts with the point of a Diamond And which passeth all measure of Atheisme and prophanenesse haue not stucke to reason against this Principle of our Christian Faith Will you heare how S. Peters Mockers thus disputed All things haue continued in like state without alteration euer since the Creation Wee see the same circumuolution of Heauens vicissitude of Times and Seasons Ergo. Ans Now first saith Peter their ground is false their owne hearts being witnesses saue that they haue wilfully shut their eyes against the light of the Truth For they cannot be ignorant that the Earth once perished by Waters that Deluge hauing testimonie not onely from Moses but euen from Heathens themselues Besides they cannot but acknowledge a sensible decay and declining of all the creatures from their originall strength and perfection we see them as Dauid r Psal 102.26 waxen old as a garment and now as it were of their owne accord growing towards a dissolution Lastly that Word of God that was so powerfull to giue them a beginning is it not as mightie to put an end to the creatures Suppose then it were true that the world stands still in the state wherein it was created the Lord by whose Word and Power it was first made and hath euer since Creation continued in this order can with the same power of his Word bring it to nothing Their second Argument against the Dissolution is as the Epicures against the Creation Quae machinae What should the instrument and meanes of Dissolution be If we say Fire it is one of the principall parts whereof it consists Ans Yet can the Lord vse it as a meanes of the Dissolution as he once did Water the common Principle of all things at the vniuersall Deluge Third Argument is from the long delay Ans Wherein saith Peter first how much forget they themselues measuring the dayes of Gods eternitie by the scantling of our time Secondly how little doe they consider the ends and reasons of the delay which are not the Lords forgetfulnesse or change of his purpose but his patience towards vs in waiting for our repentance the accomplishment of that number that he hath chosen to life of whom perhaps there are many as yet vnborne To these of Peters mockers our iudicious Atheists as they would seeme haue added an Argument as they thinke irrefragable taken from the seeming neglect of the good and euill done amongst men Quest How many see we liuing piously yet miserably How many as the vnrighteous Iudge in the Gospel without feare of God and reuerence of men and yet in the top and highest Chayre of prosperitie Answ Now what is to be peruerse if this be not That which Gods Spirit thinkes an Argument demonstratiue to proue a second Iudgement these thinke inuincible to ouerthrow it The Å¿ 2. Thess 1.5 present tribulation of the Righteous is a demonstration of a righteous Iudgement to come Whereto Salomon accords in the vse he makes of this vanitie he saw amongst others vnder the Sunne t Eccl. 3.16 17. I saw a place of Iudgement and lo wickednesse was there and the place of Righteousnesse and behold Iniquitie was there Then said I God shall surely iudge the righteous and vnrighteous for there is a time appointed for euery purpose Secondly neither is this seeming neglect so vniuersall as they would make it Some we see here punished rewarded that we may know there is a Prouidence taking notice of all some others yet respited that we might know there is a Iudgement to come Vse Leauing these Atheists all to the Iudgement of the great Day let vs see how we may profit by this Meditation And first it serues u Act. 17.31 to admonish all men in all places to repent of all their vngodly deedes which they haue vngodlily committed in as much as the Lord hath appointed a Day wherein he will iudge the world in righteousnesse by that Man whom he hath appointed as Salomon also presseth the Exhortation To x Ec. 12.12 13. feare God and keepe his Commandements seeing he will bring euery worke vnto Iudgement with euery secret thing whether it be good or euill And I beseech you
Promiser k Ioh. 13.15 Though he kill me yet will I trust in him l Rom. 4.18 Against hope ABRAHAM beleeues in hope VERS 9.10 For God hath not appointed vs to wrath but to obtaine saluation by our Lord Iesus Christ Who diad for vs that whether we wake or sleepe we should liue together with him THe words as most conceiue are added as a reason enforcing the exhortation to holinesse of life as they may be conceiued they are subioyned as a meanes to stablish Hope at least are pertinent to the purpose of arming our selues against the euill Day through assurance of obtaining the Crowne the good fight of Faith being finished The reasons here couched are two first Gods gracious act in ordaining vs to life secondly the act of Christ the Mediatour tending to accomplish that Ordinance of his Father Apply we them to the Apostles purpose this ground they affoord vs. Gods Ordinance touching our saluation frustrates in no man the care of holinesse puts rather in Pauls apprehension the holy vse of all meanes tending to accomplish Gods appointment Therefore in Pauls Logicke the argument is binding from the m Rom. 12.1 mercies of God in electing calling iustifying vs freely to enforce the resigning of our selues as an holy sacrifice to God Secondly his Doctrine is that the Ordinance reacheth as well to the meanes as to the end See 2. Thess 2.13 Ephes 2.10 They mis-conceiue that thinke the Decree absolute without respect to the meanes It is to the end and n Rom. 8.29 1. Pet. 1.2 Eph. 1.5 the meanes to the end by the meanes There is no such Decree of God as miscreant Atheists talke of to Saluation how euer we liue The Decree is to saue o 2. Thess 2.13 by sanctification of the Spirit And for the euent neuer saw the Sunne men more holy then the most assured of their ordaining to life Who more sure of his share in that Decree then our blessed Sauiour p Eph. 1.4 in whom we are all chosen Who more q Heb. 7.26 holy harmelesse separate from sinners The Apostles by consent of all r Luk. 12.32 Mat. 22. knew their election Tooke any of them occasion thereby to turne this grace of God into wantonnesse Nay see how all their writings breathe out holinesse And we shall be impious to imagine they did not exemplifie in their Practice what they deliuered in their Prescripts Vse What danger then I wonder so great of publishing the Doctrine of Gods eternall Predestination that it should seeme good onely in the Chaire naught in the Pulpit Forsooth the people may abuse it to licentiousnesse First I wonder Gods Spirit had not the wisedome to foresee that inconuenience And what is the reason hee handles it so largely propounds it so clearely with a charge to the People Å¿ Ioh. 5.39 to search the Scriptures to Ministers to keepe backe t Act. 20.27 nothing of the Counsell of God Knew he not trow we the temper of mens hearts Had he not wisedome to preuent the mischiefe Secondly Where learne wee to conceale from Gods people any branch of his mercie and free loue to their Soules And what so great an euidence of the freedome of his grace as that he chose vs before we were Thirdly I wonder what Truth it is we shall publish if all must be concealed that ignorant and vnstable men will peruert to their destruction Christ was to the Iewes u 1. Cor. 1.23 a stumbling blocke to the Gentiles foolishnesse may hee not therefore be published the Power and Wisedome of God to saluation of his children Lastly the nature of the Doctrine rightly taught affoords no inference of licentiousnesse neither doe they that share in the blessing so abuse it Will others be offended I say as our Sauiour Let them be offended The truth is such desperate resolutions are sometimes heard from men of corrupt mindes seemingly as from this ground If they be elected they shall be saued how euer holily or vnholily they liue Now first what phrantike carelesnesse of that pearle the soule of man more precious then the world proceeds this from If I be elected wretched miscreant Is that the care thou hast of thy soule that shall liue euer either in blisse or torment Why doest thou not rather giue x 2. Pet. 1.10 diligence to make thy calling and election sure then thus aduenture thy soule vpon vncertaine hazzard Secondly how conceiuest thou such a mangled and halfed Decree of God touching saluation As if it were not as well touching y Eph. 1.4 Sanctification as saluation Thirdly Reduce thy Hypothesis to a Categoricall thus lies thy Proposition The elect vnsanctified shall be saued Wherein what babe discernes not an absurditie The elect vnsanctified There are no such elect Those that are chosen to life are chosen z 1. Pet. 1.2 to obedience and sprinkling of the blood of Christ Learne all Gods children from Pauls reasoning heere right vse of meditating Gods ordinance to life It is holily vsed when it is made an incentiue to faith and good workes I am deceiued if such vse in the issue proue not a comfortable euidence of election The good vse of Gods fauours bestowed on vs in Christ argues our sharing in them It is a signe saith our Sauiour Many sinnes are forgiuen her that a Luk. 7.47 she loueth much We may be confident to say of Dauid he had share in Gods mercy that so vsed the meditation as to inferre b Psal 130.4 Therefore hee shall be feared A strong Argument that Christ died for Paul because the meditation of his death makes him c 2. Cor. 5.15 liue to his glory that died for him Generally a sound euidence of our ordaining to saluation when we thence inferre therefore we will fight the good fight of faith that Gods ordinance may be fulfilled in vs. The particulars of the Text follow where is first Gods act ordained Secondly the matter subiect vs Thirdly the end amplified by Antithesis not to wrath but to obtaine saluation Fourthly the meanes of accomplishment by our Lord Iesus c. appointed or ordained The saluation of Gods children is not onely fore-knowne or sleightly purposed but peremptorily appointed and determined The decree more vnchangeable then that of Medes and Persians that might not be altered Hence they are said to be d Act. 13.48 ordained to eternall life e Rom. 8.29 predestinated to bee like to the Image of Christ f Ephe. 1.5 11. To adoption to be the glory of his Grace c. Aegyptians their sleights we know in playing fast or loose Aquinas notes to haue made it alterable But g 1. Sam. 15.29 the strength of Israel is not as man that he should repent That h 2. Tim. 2.19 foundation stands sure i Rom. 11.29 The gifts and calling of God are without repentance k Isai 46.10 His counsels shall stand Not much vnlike is their
but this to restore the Law to his full sense wherein it had beene scanted by the Pharises Belike then the loue of enemies was comprized in the Law and therefore is no matter of Euangelicall counsell Fiftly Mee thinkes it a matter of necessity in Charitie to goe r Luk 6.34 35. one step beyond Publicans and sinners Except wee reach this strayne to loue euen enemies Publicans Sinners Heathens in Charitie haue equalled Christians But leaue them The prescript is apparantly touching matter of dutie It is I confesse a Lesson harsh to flesh and bloud thus louingly to require an enemies euill with goodnesse but the more difficult it is to Nature the more earnest should bee our gracious endeuours and I dare say the more comfortable shall bee the practice And let mee exhort all GODS people to striue for this perfection in their Charitie Excitements wee haue heard many let this bee added The experience our selues haue had of Gods bounty toward vs euen while wee were enemies vnto God Euen Å¿ Rom. 5.8 10. when we were enemies wee were reconciled vnto God by the death of his Sonne Hee spared not his owne Sonne but gaue him to dye for vs that were enemies vnto him To speake of his other inferiour fauours in bearing our frowardnesse and daily prouocations yea t Lam. 3.23 renewing his mercies vpon vs which euery morning were infinite This onely I say If GOD so loued vs we ought also so to loue one another But where may the man be found amongst a thousand that thus farre proceedes in Charitie They are prime Christians in their own opinion that ascend to Sauls measure I will doe thee no more harme and they haue gone exceeding farre that haue gotten so much power ouer their wrathfull affections that they breake not out to retayling of wrongs They are generally of opinion this measure of Charitie is as much as Angelicall not here to bee attayned while wee carry about vs flesh and bloud till in Heauen wee bee made like and equall to Angels Now I confesse in degree of louing there will be imperfection while wee liue in this World Yet this I am sure may bee obtayned in this life Charitie may bee perfect extensiue and except it be so there is no truth of loue in vs. Let vs be exhorted to endeuour it To former Reasons adde these First There is something in worst men and most malicious that is amiable and should draw not our beneficence onely but our louing affection the Nature of man indued perhaps with some speciall gifts of Wit Fortitude or the like let these be cherished Secondly Consider their possibilitie of returning to better state Strange alterations wee haue read and seene Gods grace to haue made in many Paul was taken out of heat of persecution and became a Preacher of that truth which before hee persecuted as Austine thinkes by Stephens Prayer as one meane Si Sanctus STEPHANAS non sic orasset Ecclesia PAVLVM non haberet Lastly what euer the issue of our kindnesse is in them to vs we are sure it shall be comfortable and no question find reward with God u Psal 35.13 I wept saith DAVID and prayed and fasted in their aduersitie no benefit came to them in their amendement but my Prayer shall turne into mine owne bosome VERS 16. Reioyce euermore WE haue here two things First The act or dutie Reioyce Secondly The continuance of the dutie euermore Of ioy wee finde foure sorts according to the seuerall grounds and manners of reioycing First Ioy Naturall arising from presence and fruition of something good to Nature as health strength cheerefulnesse and the like The second they call secular or worldly ioy such as riseth from presence of things good according to the state and esteeme of the World such as Dauid intimates When x Psal 4.7 Corne and Wine and Oyle are increased As Esay y Esay 9.3 The ioy of Haruest The third is as some call it Criminall Ioy which Dauid taxeth in the wicked as a marke of a hellish disposition They z Pro. 2.14 reioyce in doing euill and as SALOMON Delight in the frowardnesse of the wicked The fourth is that which is called holy or spirituall ioy in Pauls phrase The a Rom. 14.17 Ioy of the Holy Ghost It differs from the former in two things especially First In the ground or matter of reioycing which in spirituall Ioy is the fauour of God and the fruites and pledges thereof in pardon of sinnes Sanctification hope of Glory Secondly In the manner of reioycing in things naturall or secular For sinnes are griefe to the Spirit of God In these things there may be a kind of holy and spirituall reioycing as when wee ioy in them not simply as good to Nature and state of this life but as pledges of Gods fauour and furtherances of a better life So were the Israelites commanded to b Leuit. 23.40 reioyce before the Lord in all they put their hand vnto And had their annuall Festiuities to procure and manifest their reioycing in Gods fauour testified euen in temporall blessings The Text must bee vnderstood of this holy and spirituall Ioy which the same Apostle cals c Philip. 4.4 reioycing in the Lord that wee haue him gracious and good vnto vs and testifying his fauour by temporall or spirituall blessings Quest It is questioned here in great earnest by Interpreters how Ioy so constant and vninterrupted is required of vs Is there not d Eccles 3.4 a time to mourne Answ The toyle is much to assoyle the doubt amongst those that moue it This first they lay for ground That the speech is directed onely to GODS Children this also may be added to Gods children demeaning themselues as his children That yeelded the answeres are various Alwayes that is to say say some in all States aduerse or prosperous whatsoeuer condition God is pleased to place them in they haue constant cause of ioy and reioycing There bee that thus interprete Reioyce euermore Si non actu saltem habitu I must confesse Caietan that distinction in this câ—se is to me a riddle except perhaps they would so be vnderstood that we should alwayes haue a disposition to reioycing A third thus Reioyce euermore that is haue alwayes matter of reioycing so demeane your selues that you may haue continuall ioy of the holy Ghost through sence and assurance of Gods fauour Sure it is Gods children alwayes haue or may haue cause of reioycing The promise is Their e Ioh. 16.22 ioy none shall take from them to this end is the Comforter giuen to abide with them for euer amongst the plenty of fruits he brings with him f Gal. 5.22 ioy hath not the meanest place The constant causes of their ioy Bernard referres to these two heads First exhibita Secondly promissa Things exhibited and already giuen Bernard as the writing of our names in Gods Booke of life by so vnchangeable a Decree
q Deut. 32.6 Do yee thus requite the Lord O people foolish and vnwise Fourthly To diminish the worth of the Blessings as Israelires r Psal 106.24 despised the good and pleasant Land As many of our people the great fauours of God in the seedes and beginnings of Grace Fiftly To account Blessings Curses Wonderfull fauour God vouchsafed to Israel in their deliuerance from bondage in Egypt and such as while they felt they ſ Exod. 2.23 cryed after yet no sooner appeares the least danger but they t Exod. 16.3 esteeme better death in Egypt then life in the Wildernesse vnder Gods protection By Miracle GOD feedes them with Manna from Heauen and while it is now they admire it incontinently they murmure at that pleasant meate and the Flesh-pots and Garlike of Egypt seemes better food What a gracious blessing hath God bestowed on vs in libertie of his worship and plentie of his Word But oh cursed vnthankefulnesse of men crying out of this blessing as of some direfull Curse because it is crossing to their fleshly affections Secondly To this may be added formalitie in thankefulnesse thankesgiuing being vsually no more but lip-labour we can say God a thanke but he is a rare man whose heart is affected with reioycing in Gods Mercie and that feelingly acknowledgeth Gods fauour in his blessings Or that diuerts not the prayse in part to himselfe as the u Luk. 18.11 Pharise and is readie x Hab. 1.16 to sacrifice to his Nets That our hearts may bee stirred vp to this dutie take notice of these as meanes auayleable First Consider our no Merits of any the Lords Mercies yea our deseruings of the contrary Who must not say as IACOB y Gen. 32.10 Lord I am lesse then the least of all thy Mercies and louing kindnesses thou hast showne mee what were our Merits except such as Austine speakes of Meritamala See Paul and Dauid from this ground more then once exciting their hearts to thankefulnesse Secondly Meditate the misery of wanting the blessings inioyed Vsually it is true Carendo magis quà m fruendo The Lord for this cause is pleased to leaue vs many as spectacles of his wrath that seeing their miserie wee might be prouoked to prayse his Mercie And sometimes to withdraw them from his owne Children that wee might learne to set better price on them z Psal 32.1 See Dauid Thirdly Set our selues apart to serious view of their excellency there is none of them but haue a secret worth in them Make instance Remission of sinnes Fourthly Consider the preferment God hath giuen vs in his fauours aboue many of equall deserts with our selues which a Psal 147.19 20. Dauid thought no small motiue to thankesgiuing See also Exodus 19. Deutronomie 5.3 Matthew 13.17 Fiftly Amongst Gods owne Children thou mayst perhaps finde some thy inferiours in the measures of Grace I dare say there is no man but may say God hath in one kind or other made him a superior to his Brethren Comparison with those behind vs as it restraines Enuy so prouokes thankefulnesse Sixtly Stay not in the instrument by which thou receiuest Gods fauours But consider Gods hand reaching to thee whatsoeuer good things thou inoyest And of the dutie thus farre The reason pressing it followeth For this is the wil of God in Christ Iesus towards you that is It is that the Lord by his Sonne Christ hath signified to bee his will and after a sort the whole he requires of vs for all the good things he hath done to our soules other Expositions there are many this seemes most congruous The obseruation made to the fourth Chapter and third Verse here againe offers it selfe Thither I remit the Reader wishing only wee had all Wisedome to captiuate our thoughts to the obedience of Christ and not to allow disputes against the significations of Gods will what the LORD speakes to Ioshuah should me thinks be sufficient excitement to obedience b Iosh 1.9 Haue not I commanded thee It is that I am sure that formes our obedience to sinceritie and chiefly puts difference betwixt the integritie of Gods Children and the formalitie of Hypocrites and mercenary affection of Hyrelings Glorious things we find written of Formalists and such as for substance of the action are scarce exceeded by the most vpright in heart Yet cannot find testimonie giuen to any Hypocrite that hee made the Commandement his motiue If that were the ground of wel-doing how is it wee finde them so halting in their Obedience how that where is the same ground of doing there is not like performance Hee that said Thou shalt not commit adultery said also Thou shalt not kill He that said to IEHV Hee should destroy BAAL the Idoll of ACHAB signified also dislike of the Calues of IEROBOAM If therefore he destroyed Baal because the Lord so commanded wherefore departs he not from the sinne of Ieroboam which God had so seuerely punished by rooting out his posteritie It shall euer be the priuiledge of the vpright in heart to doe what God willeth therefore because he wills it VERS 19. Quench not the Spirit THe third Precept subordinate to preseruation of Christian ioy where the question is vsual whether Gods Spirit may possibly bee quenched in the hearts of his Children For resolution I refer the Reader to what hath beene largely treated by others Amongst the rest to my reuerend and neuer-enough commended Colleague Master Samuel Hieron of blessed memorie to whose elegancies and iudicious resolution I presume to adde nothing except perhaps distinctnesse of explication The termes are thus explaned Gods Spirit in Scripture hath a threefold notion vnder that name comes First the person of the Spirit the third in the blessed Trinitie Secondly the gifts and gracious endowments of the Spirit Thirdly the c 1. Cor. 12.3 motions of the Spirit The gifts and motions of the holy Ghost are here vnderstood Quenching in propertie of speech belongs vnto fire whose heat and light when it is put out it is said to bee quenched Thence it is translated to signifie the quelling or abolishing of the gifts and motions of the holy Ghost whereof the Scripture notes two degrees First called by Paul the d Ephes 4.30 grieuing of the holy Spirit of God when by any our misdemeanour or negligence we cause him to abate the life and vigour of his operations in vs. Secondly the other is the vtter losse and abolishment of his gifts or excitements His gifts are of three sorts First some tending to fit vs to particular callings and functions as were e 1. Cor. 12.4 5. those extraordinarie in the Primitiue Church as that of Saul f 1. Sam. 10.6 his fortitude wisedome Kingly magnanimitie fitting him to manage the affaires of his Kingdome the possible losse of such gifts Sauls example giues testimonie vnto g 1. Sam. 16.14 The Spirit of the Lord departed from SAVL Secondly There are gifts of other qualitie tending
after a sort to sanctification as generall Faith remorce for Sinne ioying in the Gospell and whatsoeuer it is that comes vnder that phrase of the Apostle h Heb. 6.4 5. tasting the good Word of God and powers of the World to come The losse of these or if there be any like dispositions as wee may call them towards Gods Kingdome is not questioned HYMENaeVS and ALEXANDER made i 1. Tim. 1.19.20 shipwracke of Faith and some receiuing the Word with ioy k Luk. 8.13 in time of temptation goe away Thirdly But the roote and plenarie habits of Faith Hope and Charitie the l Matth. 16.18 Gates of Hell cannot preuaile to ouerthrow Howbeit here must be distinguished First the Gifts themselues Secondly the vse of the gifts Thirdly the degrees and measures of them The exercise and vse of the gifts admit though not vtter losse yet intermission In the murther of Vrijah in Bernards iudgement * Bernard de Natura Dignitate amor diuin cap. 6. Dauid lost not the gift but left the exercise of Charitie Charitatis in eo facta est quaedam quasi separatio non tamen abolitio as in sleepe wee lose not the facultie but the vse of sense as a man in his drinke or ouercarryed with violent passion loseth not the facultie but the vse of Reason Like thinke of the feruour of Gods Spirit the life and vigour of his operations admit their abatement That made Paul remember Timothie to m 2. Tim. 1.6 stirre vp the gift that was in him It should seeme he perceiued decay of wonted feruour The Angell of Ephesus left n Reuel 2.4 his first loue not the habit nor wholly the exercise was lost but the vigour and heate of loue that once shewed in him beganne to be abated The summe is this First Habitus non amittitur Secondly Actus intermittitur Thirdly Gradus remittitur Lastly there are certayne motions of Gods Spirit excitements perhaps as we may terme them whereby hee is pleased to direct and prouoke vs to holy dueties It may be these are the voyce ISAY saith wee shall heare behinde vs saying o Isay 30.21 This is the way Walke yee in it Not only GODS Chosen but Cast-awayes may heare it Though I cannot thinke that auxilium excitans so vniuersall that there is no particular of the sonnes of Adam to whom it is not sometime vouchsafed yet it is my perswasion there are few in the Church of God but feele secret suggestions of holinesse and excitements to Faith and Repentance That compunction and remorce they are smitten withall the vanishing flashes of goodnesse they feele are the good motions of the Spirit of God vouchsafed to Cast-awayes to make them more inexcusable to aggrauate their condemnation Take instance in SAVL p 1. Sam. 26.21 vowing to doe DAVID no more harme and relenting as ouercome with kindnesse If of such motions the question be whether they may be quenched it is out of question they may be and are in Cast-awayes would God not too often in GODS dearest Children The whole amounts to this summe First gifts qualifying to particular callings Secondly disposing to sanctification may be lost Thirdly exercise of gifts habited may be intermitted Fourthly feruour of all gifts in measure abated Fifthly suggestions and particular motions repelled though the habits of holinesse are not vtterly extinct in men truly regenerate Quest Of whether must the Text be vnderstood Answ Of all gifts of all sorts issuing from the Spirit of God the exercise of the gifts feruour in exercise particular motions comming from the holy Ghost that the sense may be this The gifts of Gods Spirit with all his holy motions and operations must be by all meanes cherished in our hearts All indeuour giuen that the Graces we haue receiued may be preserued in their fullest feruour without any the least abatement Therefore Paul exhorts his Timothy to q 2. Tim. 1.6 stirre vp the gift in him and to Ephesians permits not so much as to r Ephes 4.30 grieue the Spirit of God to giue him any occasion of withdrawing the liuelihood and vigour of his operation in them His reason me thinks is forcible because by him we are sealed to the day of Redemption as Theophylact expounds hee is to vs Gods Character and marke set on vs and seizing vs for his owne assuring vs thereby that that day of Iudgement shall be to vs no day of Wrath but the day of plenarie and full Redemption q. d. As you desire to retayne assurance of your deliuerance from the wrath to come that the Lord shall take notice of you for His in the Day of that dreadfull separation so by all meanes cherish in you the gifts and operations of his holy Spirit It is the only euidence wee haue of our freedome from condemnation If that moue not heare then the Apostles Paul and Peter thundering to awake vs out of our neglect of so great saluation The losse of Gods Spirit the resisting of his motions if it be but want of care to cherish his gifts and operations in vs to Å¿ Heb. 6.6 10.25 26. how fearefull and hopelesse estate doth it hazzard vs In case of losse the recouerie for euer becomes impossible No hope left in that case to be renewed to repentance nor expectation of any thing from God but sorest vengeance and violent fire to deuoure The t 2. Pet. 2.20 last end of men so vngracious becomes worse then their beginning Let no weakling mistake in this Argument as if the suppressing of euery good motion or the abatement of the Spirits feruour or the interruption of his sensible operation in vs should cast vs into this irrecouerable condition The sinne is fearefull and discomfortable to resist any his gracious suggestions but the Apostle apparantly speakes of a totall losse not only of the exercise but of the gifts of the holy Ghost to which hee intimates neglect to cherish them may indanger vs. The Precept hath beene thus explaned and proued Sinners against it are First Reuolters from the grace of God such as set themselues wilfully to quench or by willing negligence suffer the worthy gifts of Gods Spirit to be extinct in them A cursed generation of men and women with whom when the Lord hath pleased to deale so graciously as to giue them sense of their miserie in Nature u Num. 23.10 sight as to BALAAM it may be taste also of the blessed state of his Children yea after a sort to x 2. Pet. 2.20 wash them from their old sinnes if not in affection yet in practice they turne backe from the holy Commandement giuen vnto them either intangled in the world as Demas or besorted with pleasures as those Epicure wemen or as temporaries deterred with afflictions Oh miserable state of such mens soules if they had hearts to consider it of whom may it not be said as Paul in another sense of voluptuous women They y
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
say though the Gospell be neuer preached vnto them Paul otherwise z Rom. 10.13 14. Therefore to them also must the Gospell be preached See also 1. Tim. 2. The same euidence the significations of GODS will and purpose two wayes hath God manifested to vs his purpose touching the saluation of his Church First by Promise Secondly by Precept His Promises signifie what he will doe His Precepts prescribe what we must doe that his promises may be to vs fulfilled To his Church hee promiseth to forgiue their sinnes withall giues vs command a Act. 3.19 to repent and beleeue that our sinnes may be done away when the time of refreshing shall come his promise is to saue his Children their duetie yet b Act. 2.40 to saue themselues from the vntoward generation I forbeare much proofe rather apply it to vse Reprouing not without indignation the profane opinion and practice of men that turne the grace of God into wantonnesse and in a desperate resolution vpon a mistaken ground neglect all holy meanes of furthering Gods gracious purposes to their execution If God will saue them he will saue them what needs such nicenesse in matter of obedience If he will sanctifie them hee will sanctifie them though meanes of sanctification be neglected How strange and profane is this abuse of the grace of God that what hee propounds to encourage vs to vse the meanes he hath sanctified we should so farre peruert as to make our chiefe excitement to contemne them How should it incourage vs to labour for the meat that perisheth not to know our labour shall not c 1. Cor. 15.58 be in vaine in the Lord How animate vs to d Heb. 12.1 runne with ioy the race that is set before vs because we run not on e 1. Cor. 9.26 vncertainties In things of this life nothing so much excites our industrie as assurance of good issue How falls it that in matters of saluation it should dull our indeuours We cannot passe doome on any during this life nor sentence the vilest miscreants as Reprobates howbeit of men thus reasoning we may safely say They haue yet no euidence of their election to Life Let Gods people all be admonished to beware how they admit thought of sundring what God would haue ioyned together Let this euer be noted one difference betwixt Faith and Presumption Faith hauing promise of a blessing vseth with precisest care meanes ordered to obtayne it Presumption so builds on the promise that it regards not meanes of accomplishment See Act. 27.25 31. The substance of the Consolation God will doe it that is will sanctifie you throughout and preserue you blamelesse in that gracious estate The Conclusion here affoorded vs is Whom God beginnes to sanctifie he continues to sanctifie and preserues euer in the state of sanctitie The collection say some is naught except wee limit it to the Elect. Belike then it is possible for Reprobates to be sanctified Let that Conclusion be examined First f Ephes 1.4 Sanctification we finde Scriptures to make as properly a fruit of election as saluation Secondly so to appropriate it to Gods Chosen that it is made the vndoubtfull g 2. Pet. 1.10 marke of election How is it signe of election if incident into a Reprobate Thirdly the Spirit of sanctification promised onely to the Elect the h Joh. 14.17 world cannot receiue him Fourthly the heauenly inheritance appropriated to Gods Chosen yet extended to i Act. 20.32 all that are sanctified Fiftly And I wonder by what meane is this blessing procured to Cast-awayes Not by their owne merit for who giues God first Neither may wee thinke the Lord so prodigall of this fauour as to cast it away on them whom hee hath cast from his Loue As for Christs merit and intercession by which alone it is purchased to the Elect therein hath the k 2. Ioh. 17.9 world no portion What place then for such limitation We resume the Conclusion propounded in largest sense and thus make good the truth of it l Phil. 1.6 He that beginnes the good worke will perfect it to the day of Iesus The Lord will m 1. Cor. 1.8 confirme you to be blamelesse in the day of the Lord Iesus Christ For our fuller comfort wee haue Gods promise his Faithfulnesse and Truth laid to pawne shall we doubt of his faithfulnesse What promise of GOD made to the Church seemed it neuer so n Rom. 4.17.18 improbable or impossible in the eye of Reason euer fayled of due accomplishment Obiect It is true may some say God is faithfull and true so we be not vnfaithfull Answ First Not only so saith the Apostle but God is true though o Rom. 3.4 euery man be in part vnfaithfull The vnfaithfulnesse of men doth not abrogate the Truth of God Secondly God promiseth not only the mayne blessings but the meane graces promiseth to inable vs to performe what he requires to be performed of vs hee commands to walke in his feare promiseth so p Ier. 32.40 to put his feare into our hearts that we shall not depart from him commands to pray and make knowne our wants vnto him promiseth to powre vpon vs q Zach. 12.10 the Spirit of grace and deprecation Commands to keepe his Commandements promiseth to r Ezech. 36.27 cause vs to walke in his Statutes So forcibly flowes our Consolation from the faithfulnesse of the Promiser See if from the fact of God mentioned by the Apostle it runnes not as fluent Hee calleth you therefore will doe it God calleth three wayes First Operando Secondly Loquendo Thirdly Spirando By his Workes his Word and his Spirit First by his works of Creation and Prouidence hee calls alowd to the sinnes of men that they should Å¿ Act. 17.27 28. seeke after and acknowledge that God that made the world and the fulnesse thereof for the vse of men that t Act. 14.15 16 17. giues raine and fruitfull seasons and filleth our hearts with ioy and gladnesse The issues and effect of this calling is only to depriue of excuse Secondly To this therefore hath hee added in his Church his Word and Ministerie thereof therein inuiting all that heare it to Repentance and Saluation withall shewing the way and meanes of reconciliation and peace with God But this also is often through mans hardnesse u Heb. 4.2 and infidelitie ineffectuall to saue Thirdly Therefore is the Spirit sent also together with the Word by secret motions and instincts exciting our hearts to accept so great saluation offered in the Gospel And of his calling are two degrees First Inuitement Secondly effectuall perswasion Inuitement hath place in many cast-awayes children of perdition haue their holy motions and heare that voyce behinde them x Isai 30.21 Here is the way walke yee in it Wretched caytiffes that quench Gods Spirit resist the Holy Ghost and smother violently the sweet motions and instincts wherwith he inspires
them so to blesse God that stirres vp the Spirits of their Pastors to deale thus freely in their Ministery Wee heare how in great places sinnes abound to the infection of the meaner people questionlesse from this as one mayne Reason y Amos 7.10 13. AMOS his wordes too rough for Court eares and Bethel is no place for such people c. Amongst our people if any be in wealth or authoritie superiour to his Minister plaine dealing with their sinnes scarce sutes with good manners as to the Gallants in Israel so to ours they seeme z 2. Reg. 9.11 madde Fellowes that deale resolutely in reproofe of their sins And therefore see if the iudgement threatned to Israel bee not come vpon our people the Lord hath made the Prophets tongue a Ezech. 3.16 cleaue to the roofe of their mouthes that they are not as reproouers vnto them euen because they are rebellious and God purposeth to destroy them The measure of Pauls boldnesse followes Though he had suffred afflictions and reproches at Philippi yet was hee bold to spake the Gospell vnto them c. So then Afflictions in Gods Children ought not to quench grace neyther doe they quench but rather inflame it PETERS boldnesse b Act. 4.13 20. admired by the Rulers it was rather increased then abased by their threatnings like instances see Elias Ieremie Iohn Baptist c. Why they ought not these are Reasons First They are pledges to vs of sinceritie next to the warrantablenesse of our actions for the matter and the testimonie Conscience giues of our regular intentions Persecutions are best euidences of our walking with a right foot to the Gospell that except wee will therefore faint because the Lord c 1. Pet. 4.14 seales vp to vs our faithfulnesse why should they daunt vs Secondly d 2. Cor. 1.5 Comforts are vsually giuen to Gods Children proportionable to their afflictions and if euer we haue experience of Gods loue it is vnder the Crosse Thirdly The end of afflictions is to e Hosh 5.15 quicken grace Why they doe not in the euent ordinarily meane sometimes it is true we bewray humane frailtie but ordinarily so it is that as corruption in men vnregenerate the more it is opposed the more it stormes and growes outragious so Grace the more it is opposed the more inflamed like new f Iob 32.18 19. Wine without vent so is the Spirit like g Ier. 20.9 fire in the bones so Gods Word suppressed in a gracious heart First Reasons In such times wee best see our frailty naturall are most lowly in our owne eyes cleaue closer vnto God seeke him more diligently pray more feruently In the dayes of ease how seeme wee to our selues pettie gods as Peter and such mountaines as Dauid speakes as if we were vnmooueable What maruell if God leaue vs to our selues to humble vs to make vs lesse confident in our selues more dependent vpon our God Secondly Afflictions sanctified to Gods Children abate corruption the only clogge vnto grace in our hearts As the outward man perisheth so h 2. Cor. 4.16 the inner is daily renewed Thirdly With the affliction the i 1. Cor. 10.13 issue is giuen the issue vertually grace sustayning that the issue may be comfortable Vse Herein labour to resemble the Saints if former reasons bee not preualent enough remember what Paul hath the afflictions are k 2. Cor. 4.17 light and momentanie the glorie weightie incomparably glorious euerlasting If that perswade not let that terrour of the LORD sway with vs If any l Heb. 10.38 withdraw himselfe my soule saith the Lord shall haue no pleasure in him Wonderfull is the delicacie and tendernesse of our nature much giuen to ease But thus thinke better here to haue paine and there m Luk. 16.25 comfort then to liue at ease and after death to bee plunged into Hell torments Secondly Try hereby the truth of all Graces receiued it is not for nothing afflictions are so often called tryals A man neuer knowes so well what Grace hee hath or wants as in afflictions In dayes of prosperitie prophane n Hest 8.17 Persians became Iewes Hypocrites o Mat. 13.20 ioy in the word c. the comfort is this You are they that haue continued with me in my p Luk. 22.28 temptations therefore I dispose vnto you a Kingdome The fountaine of Pauls boldnesse remaynes Bold in our God that is say some trusting and relying vpon our God for support all according to God led by his Spirit rather then by petulant humour Best thus Thorough God and encouragement ministred to vs by his Spirit Obser The Apostles humilâ—tie and thankefulnesse is here remarkable transcribing glory of all grace to God not mentioning any good thing of himselfe but with acknowledgement of God for the Authour so alibi Of his labouring not I but q 1. Cor. 15.10 Gods grace which is with me of his gracious abilities Christian they are of Christ r Phil. 4.13 strengthning ministeriall they are of Å¿ 2. Cor. 3.5 6. God the only enabler to so great performances His example let vs imitate in all our mentions and meditations of the good things God hath wrought in vs forget not the Author t 1. Cor. 4.7 what haue we that we haue not receiued In this grace specially of constancie vnder the crosse Can we say as PAVL Though we be afflicted yet we faint not magnifie the power of God supporting our weakenesse Nothing is more changeable then the nature of man from good to worse especially pressed with afflictions The Lord the better to prouoke to this dutie lets vs see in others the picture of our owne nature how many great Seruants of GOD haue stumbled at the Crosse say thou with thy selfe if thy strength be more It is God that supports me God only perfecting his power in weaknesse In our God in such appropriating God to himselfe the propertie of sauing faith deserues our notice discerning a particular interest to the Couenant of Grace So Iob u Iob 19.25 My Redeemer liueth THOMAS x Ioh. 20.28 My Lord and my God what else but this puts difference in the point of beleeuing betwixt faith of Gods Children and that of Deuils Papists say Charitie But Charitie is not Faith nor part of it nay a grace disparale from Faith in the point of beleeuing wee must see a difference which is little or none without particularitie Quest They aske vs where is our word for such faith Answ They y Marke 1.15 Commandement to beleeue we haue euery where and what is spoken to all is intended to euery particular Secondly z Marke 16.16 promise also propounded to all to bee beleeued for their parts Thirdly Sacraments particularizeth promise Fourthly a Rom. 8.16 testimonie of Spirit giuen in euery Elects heart Euidences out of which it ariseth to bee laboured for of all Gods Children First Confidence in God
through Christ and dependance on him for all blessings of this life and that which is to come Secondly Propension of the heart to new obedience Of Pauls boldnesse the first helping cause to the efficacy of his Ministerie thus farre The next in order is his sincerity VERS 3.4 Our exhortation was not of deceit nor of vncleannesse nor in guile But as wee were allowed of God to bee put in trust with the Gospell so we speake not as pleasing men but God which tryeth our hearts THE wordes contayne two speciall euidences of Pauls sinceritie set out in an Antithesis wherein hee first remooues from him certaine opposites of sinceritie imposture impuritie guile Secondly assumes the propertie of a Minister dealing sincerely in his Calling he sought to please God and thereof giues Reasons First Gods fauour towards him in approouing him so farre as to entrust him with the Gospell Secondly the meditation of Gods omni-science and power to discerne secrets The Connexion thus conceiue he had said that at Philippi hee had met with many afflictions and because it might be demanded what the reason might bee his preaching should bee thus attended with troubles it is assigned here the matter of his Doctrine and manner of his carriage in it his exhortation or preaching was not as that of false apostles fitted to the corrupt opinions and vncleane manners of men No maruell therefore if attended with tribulations Obser It is then no new thing that a Minister dealing faithfully in his Calling should be attended with persecutions carry hee himselfe neuer so meekely and peaceably amongst men Ieremies complaint is knowne a man that had no dealings with any in matters of the World yet striuing with all the earth b Ier. 15.10 and the common execration of the World No maruell First Such is the qualitie matter of their doctrine so opposite to mans corrupt nature that lighting vpon it it exasperates it to c Rom. 8.7 enmitie against it selfe and the publishers thereof Secondly There goes with such a mans Ministerie a kind of Gall and Wormewood to men vnreformed so pierceth it into the Conscience so vnbowelleth it corruption That two-edged sword in his mouth d Heb. 4.12 searcheth to the discouery and arraignement of the most hidden and best beloued corruptions as our Sauiour giuing reason of that inhumane insulting ouer the corpses of the two witnesses assignes this because they e Apoc. 11.10 vexed those that dwelt on the earth I am perswaded its true what face soeuer such men set on the matter couering the sting of their soules in the best manner they can if they be hearers its true of them that Isay hath f Isai 75.21 There is no peace to the wicked It teacheth you as Paul aduiseth g 1. Thess 33. not to be moued with our afflictions so as thereby to grow iealous either of the soundnesse of our Doctrine or vprightnesse of our hearts You know or may know wee are thereto appointed and yee cannot be ignorant it hath euer beene the lot of Gods faithfull Seruants in their times who wonders at h Mat. 14.4 8. HERODIAS thirsting after IOHN BAPTISTS bloud when hee beats so continually vpon the vnlawfulnesse of Incest or at IEZABELS i 1. Reg. 19.2 swearing the death of ELIAS reproouing her Witchcrafts and abominable Fornications the more I wonder at those men Ministers especially that thinke it so strange a thing that to prophane persons a Ministers person should bee so odious This once I dare say eyther the Lord must alter the nature of his Word or Ministers palpably flatter and giue way to their peoples sinnes or else dealing faithfully suffer persecutions Let vs now take view of the words Our Exhortation that is our preaching Synecdoche because exhortation is a chiefe part of preaching And let that bee our note Exhortation is an essentiall part of preaching so that though a man interpret and deliuer Doctrines neuer so soundly yet is hee a defectiue Preacher except hee ioyne thereto exhortation Hence sometimes in Scripture the Sermon is stiled a k Act. 13.15 word of exhortation If any haue a Word of exhortation let him say on hee that prophecieth saith PAVL speaketh to l 1. Cor. 14.3 edification comfort exhortation To preach saith the Apostle is to m 2. Tim. 4.2 improoue rebuke exhort c. practice of Saints is euery where occurrent of Peter with many other words did hee testifie and n Act. 2.40 exhort so Prophets after Doctrines laid descend sometimes to comfort sometimes to reproofe sometimes to exhortation This that stiled by the Apostle o 2. Tim. 2.15 diuiding or cutting of the Word aright The Scriptures deliuer things as it were in a grosse summe Ministers are appointed to share out of the grosse to euery one his portion to the ignorant instruction to the erring confutation to the distressed comfort to the obstinate terrour to the backward exhortation The reason is plaine to euery defect of the people must the Pastor apply himselfe according to the rule 1. Thess 5.14 and like as the Lord hath so tempered the Scripture that it serues for euery necessitie of his people so must wee to whom the dispensation thereof is committed apply and digest it In euery part of man wee shall find defects In the minde either ignorance that must bee instructed or errour that must bee confuted the conscience is eyther benumbed and must be terrified or distressed and must be comforted the will and affections eyther disordered and must bee rectified by correction or drowzie and must bee quickened by exhortation c. Quest If any say What part leaue we then for our people Answ Obedience and Submission Secondly And alas how defectiue generally shall we find them that not one of many is able or carefull in making vse of the Word to goe farther then the Minister directs and leads him Wee are all here admonished to whom the dispensation of the Word is committed as the Scripture p 2. Tim. 3.17 compleatly furnisheth vs to euery good worke of our calling so carefully to exercise our selues in euery particular of duetie in the worke of the Ministerie The Pastors in Israel for defects this way wee find sharply reproued heauily threatned by Ezechiel It is a liuelesse and vnprofitable kind of teaching in vse amongst many contenting themselues with bare expositions of the Text almost paraphrasticall or with naked propounding of Doctrines to informe the iudgement leauing the conscience and affections wholly vntouched I shall neuer wonder if such mens ministerie be vnprofitable fayling in those things wherein especially stands the life of Preaching Be you of the people admonished q Heb. 13.22 to suffer the Word not of Doctrine onely but of exhortation yea if need be of reproofe Brethren wee are falne into a strange Age for curious pride in our people Though they would laugh to heare a Minister reade them a Lecture of good husbandrie or
God Secondly Fearefull expectation of vengeance on our selues Thirdly Farther estranging of Aliens from the life of God Vse Our care let bee on this occasion doubted to adorne the Gospell which we preach or professe that howsoeuer humane frailtie permits vs not to liue without sinne yet by our gracious endeuours wee may liue without crime Two speciall Branches of this blamelesse life the Apostle points vs vnto First Holinesse Secondly Iustice Holinesse conceiue to contayne whatsoeuer dutie concernes our personall carriage without relation or direct respect vnto men deduced by the Apostle to Titus into First n Tit. 2.12 Pietie Secondly and Sobrietie Iustice an euen carriage in all commerce or dealings wee haue with men And here two sorts of men fall vnder iust reproofe First They whose priuate conuersation in respect of Pietie and Temperance is free from staine and blemish of enormious transgression who yet in occasionall dealing with men forget all rules I say not of Charitie and Compassion but of common Equitie yea almost of rigorous Iustice Prosecuting the smallest wrongs with extremitie of reuenge exacting smallest rights after rigour of Law not abstayning from Fraude Rapine Violence or if there bee any other harsh dealing that wee may censure iniustice of whom we may wayling say as PETER o 2. Pet. 2.13 Spots they are and blots in our Assemblies by whose occasion the way of God is blasphemed A second sort there are whose glory is that their liues are harmelesse Iustice they obserue exactly plaine dealing in their passages of traffique one with another perhaps also neighbourly offices of kindnesse and mercy sometimes passe from them whose personall carriage yet viewed no Leopard is found fuller of spots then their liues of foule blemishes Cursed swearers scoffers at Religion insatiable drunkards c. And in this kind what not worst friends they say to themselues But the Prouerbe is Qui sibi nequam cui bonus neither hurt they themselues only how many bane they by their pernicious example What God would haue ioyned together let no man put asunder Iustice and Sanctitie are sister-Graces There is neither in soundnesse where either is wanting Obser For testimonie of truth in this protestation he appeales to God and the people Yee are witnesses and God also Yee say some of our iustice God of our holinesse This twofold testimonie of our blamelesse life wee should all labour to promerit Whence was the Apostles endeuour p Act 24.16 to haue cleare conscience before God and before all men And his charge to q Rom. 12.17 procure things honest not only in the sight of God but also in the sight of men The one for our comfort the other for our brethrens commoditie That is knowne of Bernard there are two things necessarie Conscientia propter te fama propter proximum What comfort hath our conscience when men applaud vs and God condemnes vs and what profit comes to men by our priuate holinesse when our outward life wants if blemish yet not suspicion of iniquitie Vse There is to this day a brood of Pharises paynted Sepulchres amongst Christians their outside glorious and full of beautie their inwards fraught with rottennesse and deadly corruption Their whole care is to appeare and be applauded holy amongst men yet is it r Ephes 5.12 shame to name the things that are done of them in secret Alas what auayles it to be applauded of men the mirrour of honestie when God and thy conscience accuse thee of hypocrisie A second sort there are almost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their profession is while God and their conscience acquit them not to care what men say of them and in that resolution rush if not into euils yet into foulest shewes and appearances of euill Paul belike said in vaine ſ Philip. 4.8 Follow things of good report and labour to haue t 1. Tim. 3.7 good testimonie from them without and giue none u 1. Tim. 5.14 occasion to the Aduersarie of speaking euill Saith Bernard paraphrasing that of SALOMON a Lilly amongst Thornes The manners of men as Lillies haue their colours and odours that which comes from a pure heart and good conscience hath the colour of a Lilly if good name follow it is more truly a Lilly when neither candor nor odor of the Lilly is wanting VERS 11. As yee know how wee exhorted and testified c. WHat he protested of his holy and blamelesse life hee here makes euident by a signe it was the carefull performance of euery branch of his office exhorting comforting testifying which acts of his office hee sets out First by the manner in similitude Secondly by the matter that they would walke worthy of God The inference of holinesse out of care to discharge his calling occasions vs this obseruation Obser Holinesse best shewes it selfe in carefull discharge of our personall functions Hee is holy indeed that is such in his place Thus thinke there is by Gods ordinance a double calling of euery Christian First generall as he is a Christian Secondly particular as such a Christian suppose a Magistrate Minister Master of a Familie c. he is not holy that liues vnblameably in the common dueties of Christianitie neglecting faithfulnesse in his speciall station It goes currant with Politiques hee may be bonus Ciuis that is not bonus vir that Maxime is no principle In Christianitie I dare say he is no good man that is not such in his place Eli is thought to haue beene a good man for his owne priuate behauiour his goodnesse was fouly blemished by being t 1. Sam. 2.22 29. so ill a Magistrate and though from particular omissions we may not inferre a nullitie of his honestie yet may wee without feare say hee was a defectiue good man so farre no good man as hee fayled in the dueties of his office Vse A point deseruing serious notice in these times wherein I know not by what ignorance or error men are generally misse-carryed with opinion of holinesse as much as is meet for their crimelesse carriage in common dueties of Christianitie though faulting too fouly in dueties of personall Calling the Minister whose life is spotlesse thinks highly of himselfe and is readie to say euen to another Paul amongst the Apostles for paynes as they in the Prophet u Isai 65.5 Stand aloofe I am more holy then thou because no Drunkard nor Adulterer c. in life a type to his flocke though neuer so ignorant or negligent in the Word and Doctrine This is I confesse something a rare vertue among that Crue to be types to their flocke in conuersation But they should remember this duetie concernes them as Christians Christianitie binds them to such holinesse in life The Ministrie requires x 2. Tim. 4.2 instant preaching and so requires it that it cries y 1. Cor. 9.16 Wo to vs if we preach not the Gospell though otherwise our liues were no lesse then Angelicall like thinke of
other particulars the Graces of Gods Spirit must all be exercised in the particular Vocation Follow the specialties of Pauls office so carefully performed by him Exhorting Comforting Testifying where againe occurres the obseruation made ad vers 3 though in more particulars Instruction is not the whole of preaching Thereto must bee added Exhortation Comfort if need bee Obtestation See what is there largely said Here only reuiew the necessitie of all these in the course of our Ministery First Of Exhortation That mayme we receiued in the fall and haue increased by long custome of euill remaines in the best and most regenerate as in nature we are strongly inclined to euill strangely auerse from euery good dutie So in state of Grace there are remnants of that propension to euill no small relikes of drowsinesse and dulnesse to good duties In Prayer Hearing euery religious Office who that obserues himselfe finds it not those z Eccle. 12.11 words of the wise the Lord hath giuen vs as goades to quicken our dulnesse when wee are exhorted by the Masters of the Assemblies Secondly Of Comfort There is no calling no dutie but hath his crosses attending Without vs the World whiles scoffing at Pietie and laughing it out of countenance whiles threatning whiles vexing alwayes labouring to discourage few to accompany many to oppose vs. Within vs Conscience of infirmitie and imperfection so preualent with many that they become weary of wel-doing because they are weake in doing How needfull for the people were a Barnabas a Acts 4.36 a sonne of consolation to support the weake and comfort the feeble-minded Thirdly Of Contestation The word signifies after phrase of Scripture a serious and graue admonition ioyned with authoritie and commination b Exod. 19.21 Contest the people saith the Lord to Moses that is charge them with commination Compare Nehem. 13. Gen. 43.3 Pauls testifying then was his graue and serious admonition ioyned with threatning How necessary this course of proceeding in our Ministerie is iudge by that securitie and remisse carelesnesse wherewith euen gracious dispositions are eftsoones ouertaken desiring to enlarge Conscience and to slake those strait bonds wherein it stands bound by the Word of God in so much that they begin to bee of the Politikes opinion there may bee a nimium of Iustice an ouerplus of holinesse and care to depart from euill All which considred shew necessary vse of all these is in our Ministerie and should sway the people to admit them As a Father doth his Children The manner of Pauls performing these Offices wee haue here expressed it was with fatherly authoritie Before hee puts on him the indulgence of a Mother here he assumes the affection of a Father expresseth he the same or some other thing There bee that conceiue him to intimate some difference of his carriage towards them according as hee obserued their growth in Grace and longer standing in Christianitie Whiles they were Nouices and Babes in Christ he vsed them with all motherlike indulgence when growne to more strength he interposeth something of fatherly authoritie perhaps he would signifie that in midst of his mother-like meeknesse he forgat not occasionally to vse the grauitie and authoritie of a father Obser The first coniecture standing occasions vs this note In our Ministery one course is to be holden with Nouices and Babes in Christ another with men of more standing and strength in Christianitie towards Nouices motherlike indulgence to others fatherly grauitie and seueritie First Impositions on Nouices may not bee ouer-strict or austere so much teacheth that Allegory c Mat. 9.17 of Wine and Vessels vsed by our Sauiour in way of Apologie for his more mildnesse in Iniunctions then Iohn vsed to his Disciples Secondly Instructions for matter and manner tempered to capacitie strong meate is for strong men d Heb. 5.12 14 Milke for Babes so our Sauiour instructeth his Disciples e Mark 4.33 as they were able to beare Thirdly Admonitions and reproofes ouer-rigorous daunt and dismay Nouices no man with that sharpenesse corrects an infant as a man of more yeeres Fourthly Conuersation in things indifferent during weaknesse must be other then is necessarie when once they vnderstand doctrine of Christian libertie Vse So that they are ill prescribers to vs Ministers that allow vs no proceedings with any but what taste of austeritie and rigour though our Sauiour would not quench the smoking flax and our power to vse sharpnesse is limited f 2. Cor. 13.10 to edification As ill they that in matter of Iniunction and manner of Admonition limit vs to mildnesse and tender respect to pretended weaknesse though in instruction nothing pleaseth the palate but strongest meate why so much strictnesse required of them their sins reproued with such sharpnesse others with so much mildnesse you should aske also why you are instructed otherwise then Infants and Babes in Christ And the Apostle will answere you It is your shame to sticke still in g Heb. 5.12 principles and should be thought as shamefull not to out-strip Nouices in measure of Sanctitie Obser Following the other sense wee haue this direction to temper our indulgence with grauitie and authoritie that we impart not the Maiestie of our Ministery Teach exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Tit. 2.15 withall peremptorinesse of commanding i 1. Tim. 4.12 Let no man despise thy youth some thus interpret Though yong yet so carry thy selfe in thy Ministery that they may reuerence and feare thee for thy Grauitie and Maiestie therein Vse They are idle prescripts of the people to Ministers prescribing vs popularitie permitting mee seueritie towards their most scandalous courses as Corah to Moses so our people to vs in grauer proceedings k Numb 16.3 Wee take too much vpon vs and forget our selues It is our pride with such authoritie to warne the vnruly VERS 12. That yee would walke worthy of God who hath called you vnto his Kingdome and glorie THe matter thus pressed by the Apostle remaynes that they would walke worthy of God where we haue first the Duetie secondly the Reason whereby it is enforced The duetie to walke worthy of God The sense thus conceiue that at no hand thou imagine it possible for vs to demeane our selues so as to demerit God and to be worthy by way of desert of those endlesse fauours bestowed on vs in Christ It shall euer be true that Iacob said l Gen. 32.10 Wee are lesse then the least of Gods mercies and his goodnesse hee hath shewne vs. PAVL speaking of our sufferings for CHRIST saith They are not m Rom. 8.18 worthy of the glorie that shall be reueiled No saith BERNARD * Bernard de Annunciatione serm 1. Though all the passions of all Saints should fall vpon one man But to walke worthy of God is to walke fittingly to his nature and so as may beseeme a people whose God the Lord is The Apostle Peter me thinks well expresseth