of the Saints the hands and arms are the Court and Porch of this Temple The legs are so many Marble Pillars that support and bear it up the eyes in the forehead the supreme and highest place like windows that transmit and convey light And as for the inward cells of the Brain and Heart they are as the Sanctuary and Body of the Temple But the soul with the several powers and faculties the understanding Will Affections this is the Sanctum Sanctorum the most Holy of all other For as there is and ought to be a correspondence betwixt the nature of God and the manner of his service so must there be likewise an agreement betwixt it and the place God is a Spirit and they that worship him must worship him in Spirit and in Truth John 4.24 And as he is worshipped in Spirit for the manner so will he also be worshipped in spirit the for the place in the spirits souls of Believers Though God dwels in the Body yet chiefly in the Soul this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of excellency Gods Temple And thus are we at last come into Gods Temple by many degrees and steps as they ascended into that of Solomon Or as they climb up some long ladder by several staves which rise each higher then the other and like unto Jacobs ladder the foot whereof stood upon the ground so doth the material Temple but the top thereof which is the mystical reacheth unto Heaven Ingrediturque solo et caput inter nubila condit That is the spirit and soul of man (e) Arist de Anima Lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher teacheth Hierusalem which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the mother of us all The Congregation of the first born whose names are written in Heaven And in two respects is the Church assimilated and compared to a Temple The Church a Temple in two respects 1. Ratione structurae et aedificationis 2. Ratione usus et inhabitationis First The Church is Gods Temple in regard of the structure or the building Ratione structurae et aedificationis For every house is built of some man but he that buildeth all things is God Heb. 3.4 God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Architect of heaven earth he likewise frames and fashions his Church which is as it were a Heaven here on Earth And as the soul in the Body doth Fabricare sibi domiclium so God who is the soul of the Church prepares and formes his own dwelling Nor shall we need over-curiously to enquire touching the manner of the workmanship Qui vectes quae ferramenta What tools and instruments God had to effect it which were the several Queries of the Epicure in Tully concerning the Creation of the world For as in the Creation Dixit et fact a sunt He spake the word and it was done he commanded and it was created So God doth but speak the word in the mouth of his Ministers there is but a Dixit on Gods part and forthwith there followes a factum est without more adoe There is neither noise of axe nor sound of hammer to be heard in the building of this Temple no more nay far less then in that sumptuous and stately Temple of Hierusalem The foundation of which Temple is not the Church The foundation of this Temple Not the Church that being the Temple it self This were to confound the building with the foundation and how should the Church be accounted the Pillar and ground of faith which relies and rests upon it or if the text seems to favour it and imports as much in express terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.15 yet is it onely Columna forensis like unto the Pillars of of the Heathen whereunto their solemn Laws and constitutions were publickly affixed and so made manifest and legible to the people It is not Columna architectonica that supports and bears up the weight of the frame Not St. Peter Nor is St. Peter the Pillar of the Church which he no more sustaines then ever St. Christopher carried Christ whom nevertheless the Romish faction injuriously honour as the great Atlas of the universal Church firmely leaning upon the strength of his shoulders and though St. Peter bestiled a pillar yet is that title given in common to the rest Galations the second Chapter and the nine verse And when Iames Cophas and Iohn who seemed to be pillars And it as worth the observing that St. Paul purposely inverts the order Iames Cophas and Iohn placeing James and not Cophas in the forefront least he should have seemed thereby to have conferred the Primacy upon him and made Peter Metropolitan over his Brethren Nor doth he join the Sons of Zebedee hand in hand who were surnamed Bonaerges and accompanied Christ in his transfiguration but ranks Saint Peter in the midst that he might no way be suspected to ascribe unto them the like authority and jurisdiction Let Peter then continue his name yet is he Petrus non Petra the chief corner Stone and Rock of our Salvation Christ builds not upon Saint Peter but builds Saint Peter upon himself (f) August in Mat. 16.18 Super me aedifieabo te non me super te as Augustine upon the place And let him for ever enjoy his title of Cephas and be deservedly honoured as a choice stone yet is he not the chief coâ—ner stone or the foundation of the building But Christ is the foundation of the Church two ways For other foundations can no man lay then that is laid which is Jesus Christ 1 Cor. 3.11 A Doctrinal Foundation Respectu doctâ—inae reveâ—atae The supernatural and divine Truth of the Scriptures wherewith he inspired the Church in all Ages by the ministry of his messengers and in the fulness of Time instructed it by word of mouth Respectu doctrinae revelatae immediately in his own Person as being the Eternal Wisdom and Essential Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who was sent from the bosom of the Father 1. A personal foundation Respectu gratiae salutiferae which by the satisfaction and merits Respectu gratiae salutiserae whereby he trod the wine-press alone he hath effectually purchased procured And herein it far exceeds and altogether differs from earthy foundations which are in imo laid low and deep within the ground but Christ is Fundamentum in summo the uppermost part of that new Hierusalem which commeth down from Heaven 2. Descend we therefore from the foundation to the walls the society and company of the faithful The people of God are the walls of the Temple all of them disposed and couched together as so many lively stones in a mystical and spiritual Temple This is that elegant strain and metaphos wherewith Saint Peter seems to be much affected and delighted to whom ye come as unto a living stone disallowed of by men but chosen of God
nostri calamitas and one principal cause of the defeat and overthrow that hath been given unto both parties hath been the neglect of Sconts and Emissaries to discover and descry the approach of the enemies Give me leave therefore at this time to take upon me the office of a Church Scout to give timely notice and intelligence of an enemy and that not upon the frontires or borders but Hanibal ad portas that knocks at the gates for entrance One that hath made an invasion and inroad into the heart of the Kingdom and subdued a great part of it who are here indigitated and pointed out by Saint John and branded with the title of false Prophets For false Prophets are gone out into the world I shall likewise furnish you with sundry weapons out of Saint Johns Armory for the better encounter with this enemy Weapons defensive Believe not every spirit Slowness of belief is a defensive weapon against the assaults of a sly seducer Weapons offensive Try the spirits whether they be of God And lest that my discovery seem unpleasant or prove unwelcom unto any of you I shall borrow and take up Saint John's Preface for my just Apology Dearly Beloved and apply it to every one here present I will speak the words of truth and oberness a Paul told Festus yea and love too without any gall of bitterness And so I come to the Text. The General parts whereof are two The division of the Text. 1. A compellation Dearly beloved 2. And a command in the sequel In the command we have two specialities or particular circumstances 1. The Matter 2. The Motive 1. the matter is partly disswasive or monitory Believe not every spirit 2. Partly perswasive or injunctive Try the spirits whether they be of God 2. The second speciality of the Command is the motive unto the matter or the ground and reason of it And that is couched in the close or latter part of the verse For mony false Prophets are gone out c. I begin with the compellation Dearly beloved 1. There were two great Apostles of our blessed Saviour The first parr The compellation Saint Peter and Saint John Saint Peter was a man of an hot temper and a fiery metal the freest and forwardest of his order one that was ready to vent and put forth himself at every turn and to ply Christ with replies and answers upon each occasion who like unto the foreman of a Jury was commonly the mouth of all the rest To say with Aquinas that Christ loved Saint Peter above the rest of the Apostles in ordine ad Ecclesiam savours strong and soure of the Leaven of the Pharisees the Doctrine of the Church of Rome For Christ loved his Disciples alike with an even and uniform love in reference to his Church yet did Christ advance Saint John above the rest of his brethren in ordine ad personam in reference unto his person as the same Aquinas affirmeth as being the natural and neer kinsman of Christ and in that respect the more affected and indeared to him And as Saint John was the beloved so the most loving Disciple of his Lord and Master Magnes amoris amor the love of Christ to him was as an attractive Loadstone of his heart to the love of Christ and to draw Christians to the mutual love of one another His soul was a full volume of charity and every leaf of this volume each leaf in his Epistles each Chapter and well near verse and line in those Chapters contain sundry invitations and inducements unto charity And as it was said of Homers Iliads (a) Justin Martyr Orat. ad Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it was carnal and sensual love that was the beginning and end of his writings so may it be much more truly affirmed of Saint Johns works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine and spiritual love that was the beginning and end yea and the middle too of his Epistles This was his constant practice in his declining time and extremity of old age that being carried into the Temple upon the shoulders of his Disciples and being unable to preach to them in regard of his weakness and infirmity he would then inculcate and press upon them this short and pithy exhortation which was in effect a very powerful and perswasive Sermon Filioli diligite vosmet invicom little children love one another For as Saint Paul was an Apostle of faith constantissimus gratiae praedicator as Austin stiles him a most constant Preacher of the free grace of God in Christ As Saint James was an Apostle of works which he vehemently urges against loose Libertines and carnal Gospellers So this was the special excellency of S. John that he was an Apostle of love which he expresses and evidences in the Compellation here in the Text A double duty Dearly beloved And implies and intimates a double duty 1. The one of the pastor The duty of the Pastor to love his people to love them affectionately tenderly from the very heart-root and bowels yea in the bowels of Christ For God is my record how I long after you all in the bowels of Jesus Christ. It is Saint Pauls profession to the Philippians Phil. 1.8 2. The other of the people The duty of people to be throughly assured perswaded of the love of their Pastor and to embrace his instructions admonitions and his severest reprehensions as so many love-tokens and arguments of his affection And if the peoples hearts be once possessed and taken up with this belief it will be as an Harbinger to make way for the entertainment of their doctrine it will welcome their Message and their Ministry and make their sharpest reproofs not onely saving but sweet and cause them to pray in the words of the Psalmist Psal 101.5 Let the righteous smite me for that is a benefit and let them reprove me and it shall be a precious oyl that shall not break my head And let this suffice to have spoken of the compellation Dearly beloved For I must not stay in the porch or entry which though it be both useful and necessary in a Building yet it is onely to lead us into the inward rooms whereunto I now come 2. The Command The second Part. The command which contains in it the Matter The second general part of the Text where the matter and the motive present themselves unto us And in the matter first of the dissuasive or monitory part believe not every spirit And then of the persuasive or munitive Try the spirits whether they be of God I will take them up as they lie in order 1. Believe not every spirit The dissuasive or monitory part That is St. John's disswasion or admonition There are spirits in their nature spiritual and immaterial substances and those either uncreated as God himself God is a Spirit John 4.24 or else created as Angels and the Souls of men And there
anoint Luke 7.46 And may symbolically point out unto us the gifts of the understanding which are seated in the Brain And the chief use of oyl was for Lamps and lights and fitly denotes the Illumination of the mind This is that anointing commended by St. John 1 Epist cap. 2. v. 27. But the anointing which ye have received of him abideth in you and ye need not that any man teach you (f) Perperam pharatici homines testimonium arripiunt ut ab Ecclesia usum externi ministerii excludant Calvin in Locum A Text much perverted and wrested by the giddy Anabaptists to exclude and shut out the publick Ministery out of the Church as Calvin well observes upon the place And yet all that the Apostle intends amounts to no more then this That the Disciples of Christ being taught Magisterially by the Spirit of God as the great Doctor of the Chair were already instructed in those Truths which St. John inculcates and presses in the course of his Ministery so that there was no need of teaching them as of things altogether unknown or as those that were rude and ignorant For the Scripture sometimes seems to deny things simply and absolutely which must be understood onely by way of comparison An instance whereof we have in that of St. Paul 1 Cor. 1.19 For Christ sent me not to baptize but to preach the Gospel That is not to baptize in the first place or not so much to baptize as to preach the Gospel And parallel here unto is this Text of St. John Ye need not that any man teach you but as the same anointing teacheth you of all things where the Apostle doth not dispute the necessity of mans teaching much less samply deny it but preferrs the teaching of the Spirit in a comparative sense as being (g) Nisi revelet ille qui intus est quid dico aut juid loquor Exterior cultor arboris interior creator Qui plantat rigat extrinseous operatur Hoc facimus nos Aug. in Joh. Tract 26. Intimus Magister as he calls it that same inward Schoolmaster and Teacher of the inward man Let no man think saith (h) August Tract 4. Expos in Epist Joan. Augustine That any man can learn any thing of man If there be not one to teach from within Inanis noster strepitus est All that we say is but a beating of the Air in vain as a sounding Braesse or a tinkling cymbal Secondly Christians are anointed Oleo-salutis Gratiae with the oyl of saving grace The oyl of saving Grace For as Oyl was applied unto the Head so it served likewise to anoint the Priest And the oyl of grace must not onely enlighten the mind but renew and change the Heart This is that oyl which supples the conscience makes smooth the soul and prepares an habitation for the spirit All which are the proper effects of it and were erroneously not to say idolatrously attributed by some of the Antients to their Chrisme or material Oy Thirdly Christians are anointed Oleo novae obedientiae with the oyl of new obedience The oyl of new obedience For there were certain Officers known by the name of Alyptae among the Heathen and by them appointed to anoint Runners in a Race and champions and fellow-combatants on their several sports and games There being a double use of oyl with them 1. Ad cursum For running in a Race 2. Ad certamen For fight and skirmish And in both those consists the new obedience of a Christian 1. In a spiritual motion running the way of God's commandments after David 's example Psal 119.33 So running that they may obtain according to St. Paul's prescript 1 Cor. 9.24 And that in doing and suffering the will of God in suffering death in Christs quarrel That is a Christians Race Fox Martyr as Mappalicus told the Proconsul the day before his death To morrow saith he you shall see me Run for a wager That of St. Pauls Phil. 3.14 The price of the high calling of God in Christ Jesus 2. In a spiritual conflict and Fight which St. Paul commends unto Timothy as a good souldier of Jesus Christ Fight the good fight of Faith 1 Tim. 6.12 And whereof he triumphs in his own person I have fought a good fight 2 Tim. 4.7 Thus have you seen in part the end of our conversion so far forth as may be collected and gathered from the Etymology and signification of the name of Christian and affords unto us a double instruction A Double instruction from the name of Christian 1. First as a Derivative from Christ so it teacheth us conformity and resemblance 2. Secondly as a Diminutive in respect of Christ so it shews a disparity and disproportion First The name of Christian as a Derivative from Christ As a Derivative name from Christ it teacheth conformity unto Christ teacheth conformity and imitation of Christ's example He that saith he abides in him ought himself also to walk even as he walked John 1 Epist c. 2. v. 6. Even as he for the quality though not for the equality of our walking We must tread in the same path albeit we cannot take (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian Orat. in laud. Basil the same steps and strides and follow him in the strictest and most proper sense That is we must come after him As St. Peter followed Christ into the high Priests hall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a far off Matth. 26.58 This is a Christians definition or description as it is rendred by (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius St. Basil A Christian is a Resemblance of God according to the utmost of his ability And as we are called by the name of Christians so we must not be Christians by calling and no more The empty name without the nature is but a deaf Nut a dead Flie a meer mockery and cozenage (k) Reatus impii est pium nomen Salvianus lib. 4. A boly name is the guilt of an unholy person As therefore it was sometime said of Beatus Rhenanus (l) Beatus Rhenanus nomine beatus re vero beatissimus That he was blessed in his name but more blessed in his nature Even so they that are Christians in stile and title should be much more Christians in Deed. And as the Christian Emperors of Constantinople were anointed with these words uttered at that solemnity (m) Curopoclates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be holy be worthy So Christians should make good their unction by walking worthy of the vocation wherewith they are called And approve themselves to be the Lords anointed by being holy as he is holy Christians must be like unto oyl in two respects and by being like unto oyl in two particulars 1. The nature of Oyl 2. The property of Oyl First Christians must be like unto Oyl in the nature and that is usefulness and profitableness In the nature of Oyl like unto
Church is one though every way inferiour to the former The first Temple of God is his glorious Majesty altogether infinite and incomprehensihle who as he is void of all bounds and limits in his nature so he is not included within any lists and terms of place His glorious Majesty Thus God dwelt in himself from all eternity In se apud se habitabat It was the answer of an Antient to those smattering Questionists Et apud se est Dens Pet. Lomb. dist 17. ere August and curious Inquisitors who would needs pry into the place of Gods abode ere this visible world was created The second Temple of God is the humane nature of Christ The humane nature of Christ which being hypostatically united to the Godhead it was the seat of the Deity in a most peculiar manner Being replenished with Divine Grace from his first conception as Solomons Temple was filled with a cloud at the dedication and that far above the capacity of the creature Full of Grace and Truth saith Saint John 1 Joh. 14. Of Truth which is the perfection of the understanding Of Grace which is the excellency and beauty of the Will Nor was he only full of habitual grace but of the Divinity it self For in him dwelleth all the fulness of the God-head bodily Col. 2.9 There is not a word in the Text but is dogmatically full and very significant and emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very fulness of the God-head in the utmost latitude dwelt in Christ as in a sacred Temple And that personally and essentially not only in regard of the inward gifts and endowments which are imparted and dealt out unto us in measure and proportion This was not only Templum Domini but Templum Dominus as (l) August in Evang. John Augustine distinguished of old betwixt Panem Domini Panem Dominum Christ was both the Temple of the Lord and the Lord of the Temple The third Temple of God is the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living and a walking Temple The Church and from hence it takes its name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of Gods habitation for though God be every where per divinitatis praesentiam and the whole world be his great presence chamber yet is the Church his privy chamber his withdrawing room where he most frequently converseth Walking in the midst of the golden candlesticks as Christ describes himself Revelations 2.1 abiding onely in the faithful per inhabitationis gratiam as in the place of his habitation And albeit every good creature be in God as in the conserving cause In whom we live and move and have our being which is nothing else then a (m) Id ipsum quod sumus nihil aliud est quam in uno Deo subsistentia Calvin Iust l. 1. subsistence in God and our preservation is but one continued (n) Quamdiu creatura est tamdiu creatur Durand in Senten Creation yet nevertheless God is not in every creature though every creature be in God as in the proper seat and mansion This Christ appropriates to his Disciples by special promise Iohn 14.16 And I will pray the Father and he shall give you another comforter that he may abide with you for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of singular force and denotes (o) Mirâ—â—r in scriptura singularem babet significationem notat enim constantiam penitissimam adhaesionem ejus rei quae dicitur mancre Camer Myr. Evang. in Joh. 14.16 constancy and continuance In which respect the Jews of old called the spirit of God by the name Shechina that is a Mansion or an habitation This is an inseparable priviledge of the Temple as Saint Paul quotes the Text 2 Cor. 6.11 For ye are the Temple of the living God as God hath said I will dwell among them walk there and if we stick not to credit the testimony of Antiquity God dwels no less virtually in the Church then in the Throne of the highest Heaven a devout soul is another heaven upon earth even that heaven which is mentioned in the Preface of the Lords Prayer Our Father which art in Heaven that is in the Saints And herein consists the difference betwixt Physical places (p) Anima beata est eaelum Bernard Pater Noster qui est in coelis id est in Sanctis August and this which is Metaphorical those contain and preserve the body but here the inhabitant includes and upholds the dwelling And as other Temples prove Sanctuaries to such as repair for refuge so is God an Asylum to his Church and a Sanctuary to his Temple And so have we compleatly dispatched and finished the several branches of the Allegory and the doctrinal part of the Proposition Which being thus premised we may from hence infer a threefold Corollary and Conclusion A threefold Corollary 1. The Dignity Of the Church 2. The Duty Of the Church 3. The Danger Of the Church All arising from the consideration of a Temple First we may take notice of the Churches Dignity and that in a double consideration The Churches Dignity in a double consideration 1. Simply and absolutely in it self as being the Temple the mystical Temple of God 2. Comparatively and relatively in reference to the material First then observe the absolute Excellency of the Church Simply and absolutely in it self as being Gods Temple For if as the Heathen Philosopher Menedemus some time spake Those stones were happier then the rest which served for their Altars Surely these Stones in this goe farre beyond them who are deputed to a higher employment to be the receptacle and habitation of the Spirit The entertainment of some Worthy and Noble Guest doth as it were enhaunce the honour of the dwelling Yea the presence of a dead Corps whose Ashes and Memory are for ever sacred and precious doth after a sort honour the Urne and dignifies the Grave that contains it O te beatum cespitem tanto Hospite Calvini Epitaphium Beza O cui invidere cuncta possint marmora As Beza warbled it most sweetly in a funeral Elegie and Epitaph of renowned Calvin What is it then for a poor Christian to harbour the living God not as a stranger or sojourner but a perpetual Residentiary Not to receive Angels into his house with righteous Lot But the holy spirit into his heart There to enjoy the constant presence in the powerful motions and excitations the soveraign and happy effects 1. As an Instructer This is the way walk ye in it Isa 30.21 2. As a Guide As many as are led by the spirit Rom. 8.14 3. As a Coadjâ—tor and Fellow-helper Likewise the spirit helpeth our infirmities Rom 8.26 4. As a Comforter But the Comforter which is the Holy Ghost he will teach you all things John 14.26 The Comforter by way of Excellency above all other The Comforter by way of Propriety in opposition to all other And to have the
gape and thrust out their Tongues against profession and purity it self And because all is not gold that glisters they from hence take occasion to reject and condemn the most orient and shining colour of the purest gold Needs must it be as a racking pain and torture yea as the torments of Hell to God's faithful Servants The word signifies no less and so it proved unto just Lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2 8 He racked and tortured and tormented his righteous soul in Sodome as if he had been in Hell it self in seeing and hearing their unlawful deeds And where shall we find a Lot either without his Sodome or without racking the joynts of his soul with inward grief and sorrow To hear the blasphemy of the common multitude in every street which makes their ears to tingle who by their cursed oaths in each Fair and Market crucifie the Lord of life the second time open his wounds cause his blood to stream forth a fresh yea rend and tear asunder his sacred Body Like unto a company of Blood-hounds or Hellhounds rather having seized upon a poor Hare which they soon dispatch and pull one joynt from another That the lascivious and lustful livers should defile the Temples of the Holy Spirit and make the members of Christ the members of an Harlot That the voluptuous and sensual Glutton the swinish Drunkard should ordinarily abuse the good creatures of God to riot and excesse making their bodies no other then (n) Cribra ciborum potuum Senec. Colanders and strainers for meats and drinks meer graves to bury both the creatures and themselves alive and even dig their Graves with their Teeth And who is there among the people of God that doth seriously consider and lay to heart their calamity that they are even constrained not onely to breath in the same open air but to abide in the same Church with such men or beasts rather and renews not this sad and mournful complaint of David Woe is me that I remain in Meshech and have my habitation in the Tents of Kedar How should this inflame the hearts of the faithful with an uncessant and unsatisfied desire of removing out of this world of exchanging the company of wicked and ungodly for the Spirits of just and perfect men the Society of Saints and Angels How should this provoke and excite them to a vehement and earnest longing of being Members in the Church Triumphant and of sharing in the accomplishment of that promise Cant 4.8 Come with me from Lebanon my spouse even with me from Lebanon and look from the Top of Amana from the Top of Shenir and Hermon from the Dens of the Lyons and from the mountains of the Leopards A threefold promise that Christ passes unto his Church 1. Of Delivery 2. Of Victory 3. Of Safety 1. A promise of delivery out of the world Lebanon which is a part of it being put for the whole 2. A promise of victory whereby the Church shall be exalted upon the Tops of the highest Hills and shall triumphantly look upon her vanquisht enemies that shall be trodden under feet 3. A promise of safety from Lyons and Leopards cruel and blood-thirsty men and from dissembling and coloured Hypocrites that have as many contrary forms and guises as a Leopards skin hath spots Saint Austin reports of his mother Monica that having discoursed and reasoned together of the joys of Heaven she being ravished with the consideration of them sent forth this ejaculation as a Harbinger to Heaven before her (o) August Conf. lib. 9. cap. 10. Fili quantum ad me attinet nuliâ jam re delector in hac vitâ Quid hic faciam adhuc cur hîc sim nescio I am delighted with nothing of this life And what do I and why am I here Hieron Epist And Saint Hierom relates of the Monks in Egypt that when they heard any mention of the Kingdom of Christ and of the glory of the life to come they all stole a secret sigh and lifting up their eyes to Heaven repeated the words of the Psalmist Psal 55.6 Quis dabit mihi pennas sicut columbae O that I had the wings of a Dove then would I flee away and be at rest And why should not the meditation of this worlds misery in regard of the association of the godly with the wicked beget in us the same desire that the apprehension of the glory of Heaven wrought in them why should it not move us to flie to Heaven not with the wings of a Dove but with our ardent wishes and devout affections which are the wings of the Soul Why should we not long after the end of the world when Christ will gather out of his Kingdome all things that offend and them that doe iniquity When he will pluck up these Tares by the roots which till then must of necessity grow together And this is the fourth point that falls in course 4. The Temporal prosperity and felicity of good and bad They both grow alike The Fourth Proposition The things of this life are neither morally good nor evil but of an indifferent and middle nature and indifferently dispensed to all sorts of men Vt nec mala turpiter evitentur That neither the crosses thereof should be abhorred as sins wherein thebest of God's Servants have their greatest share and portion Nec bona cupâ—dius appetantur Nor the comforts thereof too too eagerly desired and coveted whereof the most profane wicked are proprietaries and possessors Sometimes God pours forth with a liberal hand and heaps those external blessings in an abundant incasure upon the heads of the righteous as he did upon (p) Constantinum Imperatorem tantis teirenis implevit muneribus quanta optare nullus auderet August de Civ Dei lib. 5. c. 25. Constantine the great so that it is the height of boldness and presumption for any man to pray for the like It is the expression of St. Austin And yet for the most part the men of the world who have their portion in this life as the Psalmist describes them surpass and outstrip the godly in this respect The Tares stand boult-upright with an high and a lofty Top when as the good corn hangs down the head and is bowed to the ground I have seen the wicked strong and spreading himself like a green Bay Tree It is David's observation Psal 37.35 Tanquam arbor indigena virens as Junius renders it out of the original As a Tree that grows out of the soyl of the earth of its own accord whereof the earth is the natural mother and so more indulgent in affording it plenty of juyce and moisture Then unto those whereof she is an hard or unkind stepmother and planted by the hand of another This resemblance we find in nature and we need not seek far for the like in the course of the world even as in the structure of a house the chimney is designed to
besprinkles another with scurrilous and scandalous reports what is now become of hristianity Is not Christ well neer lost among us O how are we fallen from the Primitive piety purity and charity of the ancient Christians for which they were so renowned in the eves of God and Men insomuch that it was taken up as an usual by-word of commendation and that from the mouths of the Heathen (q) Tertul. Apolog Vide ut invicem se diligunt See how these Christians love one another And may not the contrary be charged home upon us See how these Christians hate and spleen yea see see not without a just passion of shame and grief how they malice and malign each other Fifthly A Touch of Humility in respect of themselves There must be a Touch of humility in respect of themselves God is the high and losty that dwels in the high and holy place with him also that is of an humble and contrite spirit So he speaks of himself Isa 57.15 There are but two places where God dwels The High and the Low The highest Heaven And the lowest heart There is nothing more opposite to the nature of God then humility as being the most high And yet nothing more suitable to his affection and desire The spirits that are of God must be spirits of humility Two manner of waies And yet both 1. In their inward Temper and constitution 2. In their outward carriage and behaviour First they must be spirits of humility in their inward temper and constitution 1. In their inward temper and constitution Such a one was St. Paul reporting himself the least of Saints and yet the greatest of all sinners Christ Jesus came into the world to save sinners whereof I am chief 1 Tim. 1.15 There St. Paul was the chief of sinners Vnto me who am less then the least of all Samts is the grace given Ephes 3.8 Here we find him the least of all Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less then the least which if it were Emphatically and throughly translated should be rendred minimissimo a degree above the superlative wherein St. Paul dstracts as much from himself as he adds unto the word Even so the spirits that are of God must have a mean conceit of their own excellency a weak apprehension of their own strength a low prised opinion of the sublimity of their gifts and graces Secondly 2. In their outward carriaye and behaviour the spirits that are of God must be spirits of hvmility in their outward carriage and behaviour The Kings of the Gentiles exercise dominion over them and they that exercise authority upon them are called Benefactors Vos autem non sic But it shall not be so among you Luke 22.25 26. where our Saviour laies down a direct and a Diametral opposition betwixt the rule of the Gentiles and the power and authority of his Disciples And if it be excepted that Christ onely forbids a Tyrannical Government Let them consult with the Original in St. Luke and they shall not find it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes the orderly Exercise and Administration of it And in case our Saviour cashiers not the jurisdiction and Lordship of the Clergy yet doubtless he condemns the Domineering and Lording of the Clergy And Saint Peter is most express and punctual in the point Not as Lords over God's Heritage 1 Pet. 5.3 Away with the Domineering and Lording over mens consciences or persons away with that supercilious and stately carriage to others or those of their own rank and order bearing thunder and lightning in their countenances Brow beating and looking a skue upon men as if they were unworthy of a full eyed glance or a fair aspect These these are not the things that honour them though never so honourable and reverend in themselves But casiuess of access affability meekness and gentleness and in the height of dignity the lowliness of humility And it was soveraign councel of a holy and wise man to the Brittish Bishops and Monks of Bangor summoned by Austin the Monk to convene him in a Synod That if he were humble and lowly in his carriage They should then give him the right hand of fellowship and agree with him as the servant of God The spirits that are of God must be spirtis of humility Fourthly the fourth and last thing observable in this trial is the Metalists lapidaries The Metalists or Lapidaries of two sorts or the parties that must make this Triall And they are of two sorts 1. Private Christians 2. Publique Officers 1. Private Christians The first sort of Metalists that must have a hand in the Trial of spirits are private Christians The Church of Rome doth many ways usurp over the rights and liberties of the common people denying them the knowledge of the Scriptures thereby to blindfold and hoodwink them in ignorance that so being hooded like unto Hawks they may fist them as they list and carry them about at pleasure And as they bereave them of the reading of the Scriptures in a known tongue so do they abridge them of all power of trial and examination And yet this is a duty which St. Paul presses with a great deal of earnestness (q) Botrum carpe spinam cave Cathedra Mosis vitis erat Phariseorum mores spinae erant Botrum inter spinas caute lege ne dum quaeris fructum laceres manum Et cum audis bona dicentem ne imiteris mala sacientem Quae dicunt facite legite uvas quae autem faciunt facere nosite cavete spinas August Tract 46. in Evang. secund Johan Grandis est prudentiae aurum in lvto quae eye Hiero. Epist ad Laetam Try all things 1 Thess 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very self same word that is used in the Text. And the Exhortation is directed not to the Pastor alone but to the Common people And it is recorded to the perpetual commendation of the noble Beraeans Acts 17.11 That they searched the Scriptures with all readiness whether those things were so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They discerned and judged of them And what is it that debarrs the people from or hinders them in the doing of it who are rational men as well as others indued with the faculty and use of reason I speak as to wise men judge ye what Isay so Paul to the Corinthians 1 Cor. 10.15 And many of them are not onely rational but spiritual inwardly enlightned with the spirit And he that is spiritual judgeth all things saith the same Apostle 1 Cor. 2.15 not indisinitely and simply all things not all the mysteries of Art or Nature not all the secrets of Reason and Religion but all things that fall within the latitude and compasse of the proper object As the Eye seeth all things that is all sorts of colours and the Ear heareth all things that is the differences of all sounds even so
intangling others with their opinions (r) Numquam erat haereticus quisuas non habuerit Philumenas Pam. de Apell in Presc adv baeret Totus adulter praedicationis carnis It is Tertullians character of Hermogenes that he did not only adulterate the Word of God but was likewise guilty of corporal adultery and uncleanness Tertul. advers Hermog cap. 1. This is the aspiring ambition of false Prophets to be the ring-leaders of a Faction to be the Captains of a Troop or Company Colonels of a Regiment to carry four hundred men after them with Theudas in the Acts and to be followed by a multitude and their Army for the most part consists of u Women which lead captive silly women laden with sins led away with divers lusts as Saint Paul sets them forth 2 Tim. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little women as the word imports silly women as the last Translation renders it vitious and sinful women laden with sins led away with divers lusts 2. Their Number Many The second circumstance in the description of false Prophets is their Number Many Behold a company as Leah spake at the birth of Gad. And they may fitly answer with the Fiend in the Gospel Our name is Legion for we are many To rehearse and reckon up the false Prophets that have pestered and plagued the Church of God were not only impossible but unprofitable This were to recal those antient Hereticks out of their graves and to breath the spirit of life into their Heresies which are dead and rotten long ago and let them never rise again no not in the mention or confutation of them It is well observed of our blessed Saviour that he did willingly preteâ—mâ— and pass over many capital and heinous sins that he never let fly an arrow at Idolatry in the New Testament which is so severely interdicted and mentioned in the Old Yet did he every where take to task the Formality and Hypocrisie of the Scribes and Pharisees as being the sin of the present time and age And I shall herein follow our Saviours example and purposely baulk and wave the false Prophets of former times and only point out some few that have infected and infested the Church of late and endanger our Church and State at present and they are four in number 1. The Papist 2. The Secinian Four sorts of false prophets 3. The Arminian 4. The Antinomian 1. The first sort of false Prophets is the Papist The Papists This is the proper name of the Pope who is stiled the false Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the superlative degree of excellency And I saw three unclean spirits like Frogs come out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet Rev. 16.13 The Dragon is the Devil The Beast the Roman Empire The false Prophet the Pope That is the common exposition And out of the mouth of these three came three spirits And they are Monks and Friers Priests and Jesuites Like Frogs 1. for their impurity unclean spirits they are termed in the Text even as Frogs for the most part live in morish and mirie places 2. Frogs for their numberless number and infinite multitude 3. And Frogs (w) Quae est ista secunda plaga Ranâ— in abundantia In Ranis haeretici intelliguntur atque Philosophi Habesâ— congruenter signatam haereticorum pravitatem si censideres randrâ—m loquacitatem Aug. de cenve 10. praec 10. plag cap. 2. for their obstreperous voice and loud outcries whose croakings are nothing else but only the self same confused clamour of their Holy Father the Pope and their Holy Mother the Church They have no other tone besides These are the spirits of Devils Rev. 16.14 An expression of an high nature such as the Scripture scarce affords a parallel not men of a divelish straine or temper alone not the Incubi or Succubi or imps of the Devil not Devils incarnats as it is said of John the 22. but the spirits of Devils The Devil is a spirit himself and these are the spirits of that spirit the very Extract the Elixar and quint-essence of the Devil And as the Pope is the false Prophet so Popery is a pack of falshood and a Congeries and a Mass of errors God shall send them strong delusions that they should believe a ly 2 Thes 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lye in the Singular Number to shew that popery is nothing else but a prodigious and a horrible lye 2. The Socinian A second kind of false Prophets are the Socinians A Hydra a monster of many heads I will only touch one or two of them His blasphemy against the word of God 1. The written word of the Scriptures 2. The essential and eternal word of Christ himself Such are his blasphemies against the written word that he submits it to the Tribunal and Judgement seat of Reason which if it be pure and sound it is able to discerne and judge of it even before the illumination of the spirit Neither doth he further allow it or credit the authority then it is consonant and agreeable to the rules of reason And this is it that causes him to reject the () Like unto the Heathen Romans in Tertullian Apolog. cap. 5. Apud vos divinitas de bumano arbitratu pensitatur nisi homini Deus placuerit Deus non erit Homo jam Deo pre â—itius esse debeâ— Divinity of Christ for that it crosses and thwarts the apprehension of humane reason and makes Christian Religion a laughing flock to Turks and Jews and a stuâ—â—bling block to other â—â—â—idels And herein appears his Blasphemy against the essential word Christ in that he denies His nature as the eternal Son of God His office as a Priest to offer himself in sacrifice as an All-suffieient satisfaction to Gods justice and to expiate our sins in his blood All that he will acknowledge of Christ is that he was a great Prophet whose errand it was to enlighten the world with his heavenly Doctrine That he was the Interpreter of Gods mind and will and in this sense only he owns him for a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one Mediator even the man Christ Jesus 1 Tim. 2.5 That is as he expounds it one Interpreter thus wresting Scripture to his own destruction But as for the Priest-hood of Christ he doth utterly void it and make it of none effect 3. A third sort of false Prophets are the Arminians The Arminian Those enemies of grace as St. Austin stiles Pelagius And if we take a survey of their several Tenets their conditional election out of fore-seen Faith their universal Redemption wherein Christ hath done as much for Judas and Simon Magus as for Simon Peter in respect of the solution of the price and the impetration of the benenofit The manner of conversion only by moral swasions and minitations whereby Christ
the herb of the land the fruit of the trees and every green thing as they did in Egypt Exod 10.15 And whereas the Locusts in the Revelation were strictly prohibited to hurt the grass of the earth or any green thing Rev. 9.4 Yet these spiritual Locusts Socinians Arminians and Antinomians attempt and endeavour it and so strong and powerful are their delusions that if it were possible they would deceive the very elect Mat. 24.24 What should we do in this case but follow Saint Johns counsel Believe not every spirit Take heed of inconsideration and precipitancy of judgement a lightness and giddiness of belief Try all things beware of inconstancy in judgemen an unsteadiness and sickleness of belief let us not be carried about with every wind of Doctrine This is flat folly gross impiety and extreme danger to believe every spirit And in the second place we must Try the spirits whether they are of God in respect of the beginning and Author both of their inward and outward calling Whether they are for God his free grace and glory as their ultimate and last end And try them we must not by any counterfeit or false Touchstone pretended Revelations lying Miracles excellency of Parts and Abilities holiness of Life success and truth of Events But by the right and true Touchstone the strait and inflexible rule of the written word to the Law and to the Testimonies And as we must try them by the true Touchstone so likewise by the true Touch Holiness in respect of God Peaceableness in respect of the Church and State Obedience to Authority supreme and subordinate Charity toward our brethren Humility in their own persons Try we false Prophets in their nature by a threefold badge and cognizance Spiritual Cruelty Prodigious Doctrine theitch of pride and vain-glory Try we them in their number in their several sorts and kinds The Papist Socinian Arminian Antinomian And this duty of Trial reflects upon the private Christian The publick Officer the Magistrate the Minister And as we must try these spirits so God by these spirits tries us the stability and stedfastness of our Faith the sincerity and soundness of our love our love to the truth and the truth of our love There must be Heresies among you that they which are approved may be made manifest among you 1 Cor. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint John in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Paul here that so by our trial of them aâ—◠〈◊〉 trial of us by them we may be proved and approved in his light (z) 〈◊〉 de prâ—scrip adv Haeret cap 1. Vt fides habendo tentatioonâ—◠〈◊〉 ctiam probationem as Tertullian hath it 〈◊〉 our Faith being tried may be purified and resined Many shall be purified made white and tried That is Daniels prophesie of the latter times Dan. 12.10 And these are the times wherein this prophesie of his is ace mplished and fulfilled These are bleaching times wherein God laies out the faith and love of his Saints a whiting and that by means of this â—ery trial that so being tried and purified they may be made white I conclude all with the pronouncing of a blessing which is the last duty of the Minister in the Pulpit and shall be the close of my Sermon The great Apostle Saint James shall give it Jam. 1.12 Blessed is the man that endureth temptation That trieth the spirits That is tried by the spirits For when he is tried he shall receive the Crown of life which the Lord hath promised to them that loue him Soli Deo Gloria AGRIPPA OR THE SEMI-CHRISTIAN A SERMON Preached at Fakenham in Norfolk in the Lecture course The children are come to the birth and there is no strength to bring forth Isa 37.3 LONDON Printed by T. C. for Will. Rands at Fleet-bridge 1659. AGRIPPA OR THE SEMI-CHRISTIAN ACTS 26.28 Then Agrippa said unto Paul Almost thou perswadest me to be a Christian THe threefold Wish of St. Augustin The Introduction wherewith he was not onely affected but even transported in his desire is not unknown yea far better known to many of you then to my self That he might see Rome in her flower and beauty Christ in the flesh And St. Paul in the Pulpit To this threefold Wish of St. Augustin's St Chrysostom annexes and adds a Fourth Mallem è carcere That if so great a happiness had been afforded him as to have been St. Paul 's Auditor he might have heard him out of the Prison And what these two great Lights and Stars of the Church stars of the first magnitude importunately desired is after a sort presented and held forth unto us in this Chapter St. Paul in the Pulpit St. Paul in the Prison Pleading and reasoning the cause of Christ and Christianity as a prisoner at the Bar. And as it is observed of the good Thief upon the Crosse that he preached a very excellent Sermon though he had none of the best Pulpits Even so the Apostle St. Paul had no other Pulpit then the Bar which must needs be acknowledged to be none of the best and yet he made a rare and choice Sermon Rare for the hearers Festus the Governour but above all King Agrippa which St. Paul reckons no small part of his happiness I think my self happy King Agrippa because I shal answer for my self this day before thee Acts 26.2 These were St. Paul's hearers a select and a Royal auditory and yet the Sermon was more choice for the preacher St. Paul of whom it is most true in the second place and next to his Lord and Master Never man spake like this man John 7.46 One in whom the (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goddess of perswasion Pitho herself took up her Quarters in his lips Even as a swarm of Bees are said to have lighted in the mouth of another One who left (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pericles Atheniensis a prick a sting behind in the hearts of his Hearers as Bees are sometimes wonted to doe and is reported of the Heathen Orator One who insinuating and winding himself into the conscience of King Agrippa in a penetrating and piercing interrogation King Agrippa believest thou the Prophets I know that thou believest ver 27. Being after a sort overpower'd and overcome with the energy and efficacy of St. Paul's Sermon he breaks forth by way of admiration and astonishment in the words of the Text. Then Agrippa said unto Paul Almost thou perswadest me to be a Christian The Text then as you see is a Part and that the Conclusion and Close of St. Paul's Sermon preached not so much before as to King Agrippa and consisting of these Four particulars 1. The end of our Conversion The Parts of the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be a Christian 2. The manner of our Conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perswadest 3. The means of our Conversion Thou St. Paul a Preacher of righteousnesse in the
St. Basil to whom Nazianzen gives this Elegy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His words were thunder and his life lightning Nazian in Epitap In the Parable of the Trees the Olive makes boast of her fatness Judges 9.9 shall I leave my fatness wherewith they honour God and men This is the high commendation of her oyl And Lamps that have oyl for their matter consume and wast themselves to give light unto others Such lamps should Christians be Burning and shining lights like John the Baptist shining in their Lives burning in their Deaths yea and after their deaths too like unto those primitive Christians who were condemned to the Faggot through Neroes cruelty and served as Beacons and Bonfires to give (n) In usum noctmrni luminis Tacitus light in the night season A good man is a common Good a publick Treasure There is none so useful and profitable as the true Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when the name of Christian was abusively turned into (o) Cum perperam Chrestianus pronunciatur à vobis de suavitate benignitate compositum est Tertul. Apolog. Chrestian in an Jrony and bitter Sarcasme it was compounded and made up of nothing else but sweetness and bounty as Tertullian tells the Heathen who objected it by way of contempt and scorn Secondly Christians must be like unto oyl in the properties and they are Three in number In the properties of oyl Three properties of oyl 1. Simplicity and purity 2. Gladness and cheerfulness 3. Constancy and continuance 1. The first property of Oyl is the simplicity and purity of it in that it admits of no mixture The first property of oyl simplicity and purity but swims above other liquors And herein Christians should assimilate oyl And have no fellowship with the unfruitful works of darkness Eph. 5.11 For what fellowship hath righteousness with unrighteousness what communion hath light with darkness 2 Cor. 6.14 What fellowship Surely none at all No more then there is communion betwixt light and darkness And yet St. Pauls prohibition Have no fellowship must not indefinitely and universally be understood but must be limited and bounded with a distinction of the several parts and branches of it 1. There is a natural fellowship of breathing in the same air of treading on the same earth of performing those mutual offices whereunto we stand oblig'd by the common interest of humanity Such a fellowship as this is meerly natural and so no way sinful and impossible to be avoided And if we would utterly rid and free our selves of the society and company of wicked men we must follow St. Pauls advice and needs go out of the world 1 Cor. 5.10 And yet herein the Worthies of former Times have been somewhat scrupulous and suspitious And the great Apostle St. John makes hast and (p) Fugiamus ne Balneum corruat in quo est Cerinthus veritatis bostis Euseb Histor Eccles lib. 3. cap. 25. leaps out of the Bath as soon as he casts his eye upon that Arch-Heretick Cerinthus as fearing a downfall of that place that had given entertainment to the common enemie of Christianity Secondly There is a civil communion and fellowship in contracts and bargains in Leagues of peace and war which may be concluded and observed with misbelievers unbelievers men of a different Religion of no Religion at all And even in this there must be a great deal of care and caution least it make way for a nearer compliance and correspondence and usher in an intireness of friendship and familiarity lest that a civil fellowship become a bait and snare to hook us into a spiritual as it proved unto King Jekoshaphat for which he falls under just reproof 2 Chron 19.2 Shouldst thou help the ungodly and love them that hate the Lord therefore is wrath upon thee from before the Lord. Thirdly There is a spiritual fellowship with wicked men and that double 1. The one in the means of Grace The Word Sacraments Prayer which are pure to the pure as St. Paul umpiers the case Tit. 1.15 and it is not anothers sin that can defile my conscience or pollute Gods ordinances 2. The other in the works of sin and wickedness those unfruitful works of darkness as the Apostle calls them which is absolutely interdicted and forbidden Herein we must be like unto oyl that will not incorporate or mingle with other liquors The second property of oyl is gladness and cheerfulness The oyl of gladness The second property of oyl gladness and che erfulness Psal 45.7 And it is oyl that makes the face to shine Psal 104.15 This is the natural effect of it Christians must be like unto oyl for their cheerfulness Their head must lack no ointment as the wise mans counsels Eccle. 9.8 there are none that have greater cause and matter of joy and none that are more excited and provoked to that duty They are the men to whom St. Paul sends those summons Phil. 4.4 Rejoyce in the Lord alwaies and again I say rejoyce And it is a part of his charge else where Phil. 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And grieve not the holy Spirit of God and how is that done but by our immoderate grief and sorrow The Spirit of God is grieved by our grief and sadded with our sorrow in so much that it was grown into a Proverbial speech among the antient Hebrews (q) Spiritus sanctus non residet super beminem maestum Drusus Fraeter Proesat pag. 4. That the Spirit of God rests not upon a man in heaviness As being wholy repugnant to the nature of it a spirit of joy and gladness The happy man is the onely merry man and takes his name of happiness from the greatness of his (ſ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joy and Gladness The third property of oyle is constancy and continuance the Olive tree is ever green and flourishing a fit Emblem of perseverance And hereunto the Prophet David alludes in his own Person Psal 52.8 I am like a green Olive Tree in the House of God And colours that are laid in oyl will not wash off in a storm or tempest and Christians must Analogically answer the Symbolical quality of oyl in their constancy and duration The third property of oyl Constancy and continuance And without this they cannot avouch and justifie themselves to be Christians in the judgment of Tertullian (v) Nemo christianus nisi qui ad sinem perseveraverit Tertul Praeser adv Haeret. Thomson There is no man that is to be ranked in the number of Christians unless he persevere and hold out unto the end And therefore that distinction which is fancied and fained by (ſ) Diatrib pag. 6. 7. some truth of being and truth of duration is fond and frivolous Then may a thing be said to be true for the substance and subsistance of the nature when it is permanent and abiding for the time That onely is true that
the Laity ye are the Temple and house of God and holiness becomes thy house for ever ye are Saints by calling 1 Cor. 1.2 Be not so by calling only your bodies are the Temples of the holy Ghost 1 Cor. 6.19 Defile not these Temples with uncleanness or drunkenness neither carouse nor quaff in these vessels of your bodies as Belshazzar sometimes did in the consecrated vessels of the Temple Preserve ever more in these Temples the laver of Repentance for the washing away of sin The Altar of burnt offering for the mortifying and sacrificing of it kindled with the heavenly fire of fervent zeal and devout love The Altar of incense for the sending up and breathing forth the sweet perfume of your dayly Prayers with the candle of faith always burning and giving light in the Sanctuary That so the holy Spirit of God may be pleased to dwell in us as in his Temple upon earth and we hereafter dwell with him in the new Hierusalem where there is no Temple Rev. 21.22 But the Lord God Almighty and the Lamb are the Temple of it To which Lord God Almighty be Glory and Honour Adoration and Thanksgiving now and for ever Amen St. PAVL'S TACKTICKS A SERMON Preached at Fakenham in Norfolk at a Visitation For we hear that there are some which walk among you disorderly 2 Thess 3.11 LONDON Printed by T. C. for Will. Rands at Fleet-bridge 1659. St. PAULS TACTICKS 1 THESS 5.14 Now we beseech you Brethren warn them that are unruly TO encounter the common abuses and general corruptions of the time by a seasonable reprehension The Preface cannot but be acknowledged a work as profitable as necessary yet will it hardly find any other then hard and harsh entertainment with the most blinded either out of ignorance or self love Neither is there any undertaking more subject to censure then censure and just reproof there is no man almost but affects a liberty of life and action but how few that dislike and disdain not utterly the liberty of speech in others though it be to controul and countermand their licontiousness We are all wise and liberal to afford and deal out (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripides admonition yet as he characters out his young man monitoribus asper we are withal so squeazy stomackt that we cannot digest rebuke though never so well tempered and seasoned with the salt of discretion without murmuring and complaint and if but taxed in the mildest manner we are forthwith in the gall of bitterness The delicious and darling sins of many might they have their desire should be as the forbidden tree and as the flaming Mount which none may touch nor draw near unto no not Moses himself and as God forbad the people concerning his Prophets Touch not mine anointed do my Prophets no harm So do they forewarn even the Prophets in effect not once to Touch their beloved sins nor harm their iniquity Onely in this they must be merciful as Naaman requested Elisha and be as men in whose mouth are no reproofs A strong presumption and more then probable conjecture that a Text of this stamp or strain that carries rebuke in the forehead of it and levels point blank at scandals and offences that such a Text as this I say treating of admonition and disorder will scarce comply with the misguided affections of some partial hearers or seem appliable to the occasion in their too shallow apprehensions How proper and pertinent is the choice I list not I need not to exemplifie as the Blind mans parents spake of their Son Joh. 9.23 so may I affirm of the Text Aetatem habet it is of Age ask it and let it answer for it self Sure I am if any except and quarrel with the matter and so Kick against the Pricks they are those unruly mates here pointed at in my Text and such must be admonished and if there seem overmuch rigour and severity in the Apostolical injunction observe a little how he qualifies and candies over the tartness of his advice with the (b) Omne tulit punctum qui miscuit utile dulci. sweetness of obsecration Wee beseech you brethren this is St. Pauls condescension and meekness of spirit who though he might command that which is convenient and not be bold with them yet for loves sake he doth rather intreat as he speaks to Philemon And for mine own part I thought it most sutable and agreeable to the insufficiency of the speaker to stir you up by putting you in remembrance as St. Peter hath it Endeavoring rather to add some hear and fervency to your affections by the earnestness of admonition then any way to inlighten and clear your judgments by precepts of instruction For who knowes not that hardy souldiers and stiffe wrestlers (c) Athletae etenim suis incitatoribus fortiores sunt et tamen monet debilior ut pugnet isle qui fortior est Hieron ad Julianum to borrow St. Hierom comparison are far more stout and resolute then such as animate and encourage them and yet ofttimes the weaker abilities quicken the spirit of prowess and valour in the stronger combatants by their hortatives and perswasion I will use no other Apology for pitching upon this argument then the argument of the Text for the discharge and exercise of the duty Wee beseech you brethren suffer then the words of exhortation as the Apostle elsewhere inferrs upon the same premisses and think not ye suffer when ye hear them The Text will not bear any accurate division as every piece of timber is not fit matter for (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. 1. cap. 1. The division of the Text. curious workmanship and it were but a trifling vanity to attempt it The words of their own accord spread themselves into these two Branches 1. An attestation to the misdemeanors of some particular persons in the Church of Thessalonica That were unrulie 2. An obtestation for the redress of the malady by the application of the remedy We beseech you Brethren 1. An Excitation 2. An Exhortation 1. The Motive 2. The Matter Wherein there are three remarkable specialties 1. The Act or duty injoyned Admonish 2. The subject or the parties whom it concerns The Brethren 3. The object of the Act and that is The disordered or unruly This General Assembly whose proper end agreeable to the first institution is to rectifie and reform abuses might furnish any reasonable Logician were he not a meer Lay Preacher at least with a competency of Art for the resolution of the Text. First To take notice of the delinquents or offenders such as are here termed unruly Secondly The censure or sentence pronounced by Saint Paul upon these offenders who must be Admonished Thirdly The Censors or persons nominated to whom the cognizance of the cause is committed not by vertue of any special office and obligation but out of a more general respect and interest in the common state of
focis and to withstand the incursion and inroad of a common enemy with the hazard and losse of their own lives what is it but property that prevails with corporations and Cities to appear in the maintaining of their charters and defence of their local priviledges what is it but property that invites particular and private persons so earnestly to contend for the securing their estate and substance this meum tuum is the soul of the lessur world that animates and informes it and affords both life and motion nay more it is the soul of religion that intitles us unto Heaven and interests us in God himself tolle meum tolle deum Take away mine and take away God likewise There is a politick and state Maxime and hath been as politickly handled of later years * Cicero 3. de Legibus Salus populi suprema lex the safety of the people is the supream law sure I am that Salus propria suprema lex a mans personal safety and salvation is the supream law the highest of all other 2. The second general part of the Text is the manner of the duty with fear and trembling The manner of he Duty With fear and trembling betwixt these two there is this difference Metus internus tremor externus est as Cajetan glosses upon the place (t) Cajetan in Locum Fear is an inward affection of the heart arising from the apprehension of a future and imminent evil trembling is an outward effect of that inward fear which causeth a concussion and agitation a quaking and quivering in the body there is a disease in nature which is known by this name the palpitation and trembling of the heart and herewith God threatneth his rebellious people by way of punishment Deut. 28.65 The Lord shall give thee a trembling heart This was that mark which God set upon Gain least any man finding him should kill him Gen. 4.15 which was nothing else as some conceive but a quotidian ague of an astonishing and amazing fear a continual ratling of his bones and an uncessant shaking of the several limbes and joints of his whole body so that cursed Cain was the first Quaker that we find upon record and that even appeared in the world but besides this natural affection there is a spiritual fear which may be distinguished in to two forts and kinds Two sorts of Fear 1. A fear of distrust and diffidence 2. A fear of sollicitous care and diligence First There is a fear of distrust and difference A Fea of distrust and diffidence Not of our own power and strength that holiness and righteousness that is in us which is a holy frame and temper of spirit and disposeth it unto perfect blessedness and in this sense that of the wise man is most true Pro. 28.14 Happy is that man that feareth alwaies a but it is a distrustful fear of the riches of Gods grace and mercy the un-sufficiency of Christs merits and plenteousness of redemption this kind of sear we leave to Popish Justitiuries and Merit-mongers those Doctor of doubting which they presse and urgo as essential to the rupture of faith and condemn a particular persuasion and consident assurance under the censure of high presumption These are the men that vie merits with Christ that stand upon their tiptoes as if they hoped to reach heaven and to lay hold upon it with their finger that challenge it as a due debt by way of condignity of the intrinsick worth and value of their works holding a kind of proportion and equality with the glory that shall be revealed and yet when these men come to the way gate their souls sit hovering upon the tip of their tongues ready to take their flight into another world then all merits of Saints and Angels and the blessed Virgin her self are laid aside then Christ comes to be in request and credit with them and no other prayers drop from their mouths but such as are directed to him as their Saviour with a Bone Jesu instead of an Ave Maria O bene Jesu esto mibi Jesus O sweet Iesus be thou unto me a Iesus witness their Cardinal controversor Beltarmine who having tugged hard in the traversing of the question and sweated out many arguments for the support of their idel Dagon justification by works he is at longth enforced to a short retractation and to draw a crosse line over all that he had wrote at large in defence of it thorough the compass of five whole books si (c) Bellarm. de Justif lib. 5. cap. 7. Tertia propositio propter incertitudinem propriae justitiae periculum manis gloriae tutissimum est totam fiduciam in sola Dei benignitate misericordia reponere that in regard of the uncertainty of our own righteousness and vain glory it is the safest course to place our whole trust and confidence in the alone mercy and benignity of the God of our salvation Secondly There is a fear of sollicitous care and watchful diligence A fear of solicitous care and diligence an awful reverence of offending God in contracting the guilt of the least sin this is the souls scout or sentinel placed in the heart as a watch tower to foresee and prevent the assault of danger the guide of our lives which hath a general influence into all vertues and into each holy and religious duty fear is faiths antidote and preservative that keeps it from spiritual pride and presumption thou standest by faith be not high minded but fear Rom. 11.20 It is fear that serves as an allay to qualifie and temper our joy that it degenerate not into a wanton or wild looseness and dissoluteness serve the Lord with (d) Sit timor innocentiae cunos ut dominus qui in mentes nostras indulgentiae coelestis allapsu clementer influxit in dnimi obt rectantis hospitio iusta operatione teneatur Cyprian Epist 2 Dovato laudo timorem diliâ—o verecundiam timer hominis dei honor est Tertul. de paenitent cap. 7. fear and rejoyce with trembling Psal 2.12 and it is the grace of fear that confirmeth and establisheth the Saints in the state of grace and is given them to that end as a condition of that everlasting covenant Jer. 32.40 I will put my fear in their hearts that they shall not depart from me And whereas some go about to evince the apostasie of believers and to coisclude an a mission or intercision and if not a final yet at least a total falling away from God from these and such like instructions and admonitions Let him that thinks he stands take heed lest he fall 1 Cor 10.13 And work out your salvation with fear and trembling This caution and fear here spoken of is not opposed to religion considence or to the certainty of faith but to carnal security and presumption and is joyned with an assurance that God will work both the will and the deed of his
Spirit of God thus present is an Excellency without match or parallel A Praeludium of the joyes of Heaven and a fore-taste of future Happiness Like to that White Stone with a new Name engraven which to man knoweth but he that receiveth it Revel 2.17 And as it is observed of the City of Venice that none can imagine the surpassing beauty of the place but the native Citizens and Inhabitants no more can they conceive the ineffable happiness and comfort of a Christian in this respect who have not sensibly found it by experience nor shall a stranger meddle with it This is one of that (q) 1 Deus Homo 2. Mater Virgo 3. Fides cor Humanum Bernard in Vigil Nativit triple Union and Conjunction all which are singulariter mirabilia mirabiliter singularia Singularly wonderful and wonderfully singular in the judgement of Saint Bernard 1. God become Man 2. A Virgin and yet a Mother 3. Faith and Mans Heart incorporated into each other And it is not the least of the the three that the spirit of man should be as it were espoused and married to the Spirit of God That our blessed Saviour the High Priest of our profession should dwell in the Soul as in his Temple Such honour have all his Saints Secondly We may collect and gather the relative dignity of the Church in reference to the material Temple Relatively in reference to the material For Respublica non est in parietibus As he sometime spake Nor doth the Church consist in the outward frame and walls of the Temple And as great a difference there is betwixt the Church and the Church in point of excellency as betwixt senseless and living stones A Mason and a Minister the Mason builds the one but the Minister of God as a wise master builder is the Architect of the other Let there be granted to the material Temple that it is a consecrate place Holy ground yea the Beauty of holiness as the Psalmist calls it and a Sanctuary yet if that be the sanctuary which was the middle part of the temple the Church the saints are the Sanctum sanctorum the more inward part most holy of all other And if we herewith compare Solomons temple which was the perfection of beauty and the glory of the whole world wherat the Divel pointed as some conjecture in that temptation And he shewed him all the Kingdoms of the world and the glory of them Mat. 4.8 that is the Temple of Jerusalem yet shall we find verified of the place which our Saviour affirms of the person A greater then Solomons Temple is here in my text And in all the royalty it was not cleathed like unto one of these living Temples For as it was not the Gold that sanctified the Temple under the Law but the Temple that sanctified the Gold so we read in the Gospel no more is it the outward pomp and bravery of the place that sanctifies the person but the inward sanctity of the person that sanctifies the comely beauty and decent apparrel of the place And as Cornelia the Mother of the Roman Gracchi spake of her children so may our Mother Church of her natural children in the faith Hi sunt ornamenta mea These are my chiefest ornaments As for their rich attire and costly furniture I mean in the extremity excess they were in a manner peculiar to the infancy of the Jewish Church being trained up under the Paedagogie and beggerly Rudiments of the ceremonial law which nevertheless were then made authentical by Gods ordinance both strict and punctual in their behalf and were typical in part Or else the blind devotion of succeding declining age cast them into the Churches Treasury with a liberal hand in the time of the Gospel and that in the palpable darkness of Popish ignorance and prevailing superstition Which escaped not the prudent observation and grave reproofe of some of their own party Witnesse that speech of (r) Calicibus contenta ligneis sacerdotibus ecclesia fruebatur aureis Walafrid Strab. de reb ecclesiae pag. 2â— Boniface Archbishop of Mentz That in the Golden age of the Church there were Wooden Chalices and Golden Priests but Golden Chalices were afterward transubstantiated into wooden Priests and empty sconces were graced with pretious mytres So that it formerly passed for a proverbial form in Bavaria and other parts of Germany (Å¿) Gum templa obsoura erant lucida corda tum lueida templa obscura corda Aventin dark Temples were enlightned with bright and cleer â—â—uning Hearts and light Temples were obscured with dark hearts I speak not this to derogate in the least measure either from the right ornament or due respect of Churches Which I shall alwaies esteem and magnifie as Jacob did his Bethel Gen. 28.17 Quam reverendus est hic locus How fearful is this place this is no other then the house of God this is the gates of Heaven Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sweetly St. Chrysostom So that heaven and the Temple seem to interchange names and are put promiscuously for each other Psal 11. â— The Lord is in his Holy Temple the Lords throne is in heaven And certainly this is one of the Epidemical diseases of the Nation Malum quod semper vit abitur et somper retinebitur Yea the opprobry and shame of our Religion that Temples are now ruinated and laid wast in many places and nor one stone left upon another or else they are converted into Barnes and Stables and the lay Patron like a greedy Harpy having seiz'd the tiths to his own use swallowed up Gods demaines and portion He contrives transformes the Church into a Barn as the fittest place An holy place for holy things to harbour and receive them Questionless these men are not eaten up with the zeal of Gods House as David was but rather cat it up as if the stones of the Temple at the request of the Divel were turned into bread These men I say are not of Davids stamp and strain yet they pray in Davids form Psal 27.4 One thing have I desired of the Lord de praeterite for the time past And that I will seek after de futuro for Time to come And what is that not to behold the beauty of the Lord and to vifit his Temple with David But to dwell in the house of the Lord all the daies of their life To dwell in a literal sence and to leave it as a Farm or manner House to their posterity This puts the difference betwixt the primitive devotion of our forefathers and the unheard of sacriledge of this latter age (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1 Cor. 14. Hom. 36. the time was when houses were dedicated into Churches but now churches are prophaned into houses yea worse then houses which was the just complaint of St. Chrysostome Now are they made Dove-coats and cages of unclean birds And as