15.19 he must still take away the precious from the vile yea see how stiffe he requires him to be in that case Let them turne to thee turne not thou to them The Apostle tels vs of a dangerous disease in the eares of men It is the q 2. Tim. 4.3 itching of the eare it hath this propertie it cannot endure wholesome Doctrine but vaine triuiall fabulous things it delights to be tickled withall God forbid any faithfull Pastor should tickle it Salt is better for it then Oyle though it bee more byting it is much more soueraigne Obiect Auditors they say will not profit by our Ministerie Answ First A Ministers dutie is this to doe what God prescribes without distrustfull care of the issue Secondly Haue wee not seene the power of the Word so farre changing the temper of the heart that it hath made of enemies friends how many have come to heare as the Pharises our Sauiour to intangle him in his Doctrine who yet haue gone away relenting and whose saluation is more hopelesse then that of scoffers Yet haue we seene them sodainly brought r Act. 2.13 37. vpon their knees Truth is Gods Word needs not helpe of humane policie Thirdly Heare what Gods Spirit vpon like occasion answeres to his Seruant Iohn It seemes hee was troubled with some such doubt little hope there appeared of good to come by publishing the Booke yet is his charge Å¿ Apoc. 22.10.11 not to seale the Booke though hee that is filthy will be filthy still yet will the righteous encrease in righteousnesse Lastly by this you heare to be a fault in the Minister you of the people may take notice of like faults in your selues some few palpable in this kind amongst the people shall be noted Two sorts of men we find faultie in this kind the first are in truth starke Atheists vngodly men their disposition such as the Poets fable of their Proteus changing himselfe into all shapes so these fashion themselues to all manners all companies that by all meanes they may get aduantage by all men Amongst Saints they can Saint it and amongst Deuils play the Deuils incarnate Come they amongst men religious their speech gestures all things shall pretend Religion Are they sorted with profane persons to them also they suite their manners And it is a world to see how they please themselues in this man-pleasing carriage and thinke themselues greatest Politicians the onely wise amongst men what thinke wee are these but starke Atheists without God in this world t Iam. 3.9 10 11 monstrous fountaynes they are saith Iames that out of one hole send forth bitter water and sweet monstrous mouthes out of which comes blessing and cursing with the same mouth blesse they God and curse man made after the similitude of God nay God himselfe in whose Image they were created and they are monsters amongst men that are thus variably suited to all mens manners A second sort are our peaceable ciuill honest men as they would be termed whose chiefe studie is to haue the good will and good word of all men their glorie in contentions euen for Gods cause so to carry themselues that they displease neither side The worst men said the Heathen are Neuters in contentions worst saith Gods Spirit u Reuel 3.15 are the luke-warme neither hot nor cold And saith our Sauiour in case of confession he that is not x Matt. 12.30 with me is against me he that gathereth not with me scattereth abroad The next thing here deseruing our notice is the Anti-thesis betwixt the two God and man pleasing men and pleasing God as if he thought them to be incompatible and were of opinion that a man desiring to please men could not please God and certainly it is a truth being expounded as afore Let a man please carnall men he cannot but displease God Let a man seeke to please God hee cannot but displease men that as our Sauiour said yee cannot serue God and Mammon so may wee say yee cannot please God and men That this seeme no paradoxe consider the great contrarietie betwixt corrupted nature and Gods pure Maiestie light and darknesse good and euill or if there be any things that haue greater repugnancie are not more contrariant then Gods nature and carnall man see if you will the things proceeding from God to man carrying stamp of his puritie and iudge whether there be not natural enmitie in mans nature against them First the y Rom. 7.12 Law of God is holy iust and good pure as the Law-giuer the wisedome of the flesh z Rom. 8.7 is enmitie vnto it Secondly the Spirit and Grace of God what greater contrarietie then twixt it and the flesh when they meet in one person greater discord ariseth then that Christ speaks of betwixt a man and his sonne euen betwixt a Gal. 5.17 a man and himselfe there is nothing that a fleshly man desireth or doth but God dislikes nothing that God prescribes but flesh detesteth Let God forbid sinne flesh becomes so b Rom. 7.13 much the more sinfull let him enioyne a good duetie euen for the Commandement carnalitie more abhorres it It sheweth and teacheth vs to bewaile the fearefull deprauation of our nature by the fall of Adam Can nothing please vs that pleaseth God Oh brethren thus was it not from the beginning there once was such likenesse twixt God and vs that what he liked we approued what he hated we detested now behold nature so farre depraued that it is growne directly repugnant to the Nature and Will of God insomuch that hee cannot please God that will please men and a man that will giue contentment to his owne carnalitie displeaseth presently the Maiestie of God And let it teach vs as to bewaile this fearefull deprauation so to mortifie our earthly members and to beware how wee cherish and giue contentment to sensualitie lest we yet further encrease the enmitie betwixt God and vs. Secondly see we how foolishly men please themselues in this that they so demeane themselues as to please all euen carnall men A great thing to thanke God on q.d. they thanke God for this that they displease God and lacke their euidence of his fauour In such mens pleasing carriage one of there two I dare say is incurred First either running with them to the same excesse of ryot c 1. Pet. 4.4 else they speake euill Secondly or forbearing all wholesome admonitions and d Ephes 5.11 rebukes prescribed separate thy selfe from their corrupt conuersation giue thy selfe to doe what is pleasing in the sight of God hadst thou the wisedome of Men and Angels thou canst not but be displeasing to carnall men Lastly cease hence to wonder at that causelesse wrath rising in carnall men against Gods children the reason is euident when Iehoshaphat asketh of Achab whether there were no other Prophet by whom to enquire of the mouth of the Lord Yes saith Achab one there is
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
The thing whereof the certaintie is is the Proposition whereto the Assent is giuen The certaintie the Assent it selfe Necessarily must these be distinguished for it is possible to be vndoubtfully and fully perswaded euen of what is false as Paul was vndoubtfully perswaded that he l Act. 26.9 ought to doe many things against the Name of Christ his perswasion was certaine in respect of the Assent yet the thing vtterly false And euen in iudgement of charitie there may be a firmenesse of perswasion and assent though no truth in the Proposition assented vnto Infallible certaintie implyes both these first firmenesse and fulnesse of assenting Secondly certayne and necessarie truth of that which wee are thus firmely perswaded of Cortitudinem Subiecti Obiecti That of Charitie may imply some firmenesse of perswasion imports not certayne and necessarie truth of that whereof the perswasion is Whether this Distinction hath any footing in the Scriptures is the next inquirie The first member is acknowledged by the Antagonist Let vs see whether the other may not find footing there They denie the Lord that m 2. Pet. 2.1 bought them and bring vpon themselues swift damnation after what iudgement speaks S. Peter of infallibilitie or of charitie I know the man is as much abhorrent from that Distinction of sufficiencie and efficacie of Christs death as from this of infallibilitie and charitie in point of iudgement I presume also he holds that none of Christs redeemed are damned yet of some damned saith Peter the Lord bought them expressing that perswasion the Church had of them before their Apostasie Where grounded but on that rule of Charitie n 1. Cor. 13.5 7 to beleeue all good things of others in whom wee see no euidence of the contrarie Compare Act. 8.13 Heb. 10.29 the same Peter expressing the ordinarie measure of certaintie we haue of other mens sinceritie vseth a word importing though not want of firmenesse of his perswasion yet possibilitie of falshood in the thing By SILVANVS a faithfull Brother to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o 1. Pet. 5.12 as I suppose And reasons he had enow so to suppose The man hauing so largely approued himselfe to the Church of God only because in the thing he might erre a terme is selected implying possibilitie of his erring in the person yet sufficiently expressing such firmenesse of perswasion as Charitie following outward euidences might gather touching his fidelitie Like see Philip. 1.6 7. Collat. wee haue seene the sense of the termes and in part the footing this Distinction hath in the Word of God Of whether sort was Pauls iudgement here professed Of infallibilitie saith the vpstart Prophet Traske and thence is his collection That one may know anothers election or that one that is the Child of God may infallibly know the regeneration of another of whom I desire first to know the quantity of his Conclusion whether is it vniuersally or particularly to be vnderstood may all know the election of all or is it the priuiledge of a few I purpose not to quarrell about his making election and regeneration all one I will take his latter clause as a limitation or explanation of the former that his meaning shall be the Elect not before regeneration but after may know the election of others namely after they are once effectually called meanes hee all the Regenerate or some Certainly his reasons conclude as well for all as some as well for weake Nouices while they are weake as for stronger men that haue receiued his Spirit of discerning euen these be they neuer so weake are subiects of one Kingdome Citizens of one Citie Children of one Father Seruants of one Houshold Members of one Body or if there be any other similitude more liuely expressing our neere coniunction in the body of Christ as well agree they to Babes in Christ as to stronger men like say wee of the Commandements To put difference to loue the brethren c. so that his giddie disciples need no longer hang on him as their Oracle to know their election for any Nouice in his Schoole may as fully reueale to them that their names are written in the booke of Life Truth is it is neither generally nor particularly true but vniuersally false that any man without extraordinarie reuelation knowes the election of another Let vs heare his Reason first is from the neerenesse that is betwixt vs we are subiects of one Kingdome Citizens of one Citie Children of one Father therefore one may infallibly know the election of another Obiect They that are so neerly linked together as subiects of one Kingdome branches of one Vine members of one Body c. may infallibly know the election and regeneration each of other But the elect regenerate are thus neerly linked together Ergo. Answ The Proposition is vtterly false this neernesse of our coniunction is no sufficient cause of infallible knowledge of election or regeneration more then of the persons thoughts speeches secret actions one of another Why may I not as well reason thus They that are Citizens of one Citie branches of one Vine members of one Body may know infallibly the persons names secret actions speeches thoughts each of others But the p Heb. 12.23 Spirits of the iust made perfect in heauen all Gods people dispersed farre and wide ouer the face of the whole earth are thus neerly linked together therefore they may know the persons names secret actions speeches one of another And so it shall no longer be true that Isay hath q Isai 63.16 ABRAHAM knowes vs not and ISRAEL is ignorant of vs nor need Papists any longer talke of a speculum Trinitatis or relation of Angels or toyle themselues to deuise a meane of conueying our prayers mentall or vocall vnto the Saints departed we haue all in a short compendium the nighnesse of the bond dead and liuing Saints are linked as members in one body therefore may know each others wants thoughts actions as well I dare say by this Argument as we one the election regeneration of another Sir let me know of you sith the Argument it selfe affoords not by any vertue in it your Conclusion How it is more auayleable to enforce knowledge of election then knowledge of mens persons actions c. linked in this bond or where you find Gods Spirit declaring the vnion and communion with the Father and Sonne and one with another inferre as you doe that therefore wee may thus infallibly know each others election The dueties of loue compassion r 1. Cor. 12. 14. communicating gifts c. each to others benefit I find in Scripture sometimes inferred from this ground the infallible knowledge of each others election or regeneration I find no where enforced out of our neere coniunction The second reason taken from predictions of Prophets It was prophecied that the Elect regenerate should infallibly know each others election therefore they may infallibly know each others election That
Their knowledge by their tongue or pen you may iudge of the sincere motions of their hearts in Faith Loue Obedience except the searcher of hearts bee pleased to vnlocke vnto you the closet of their deceitfull hearts you cannot possibly discerne Fourth Argument we are commanded to put difference therefore wee may infalliby know the Regeneration and Election of another for it is written Of some haue compassion making a difference Iude 22. Answ How dare you thus dally with the Word of GOD The Saints are exhorted in recouering the seduced by Heresies to weigh the qualitie of the offence and thereto to proportion their proceedings in admonition censures and the like holy meanes of restoring them that are fallen If by infirmitie any had beene ouertaken such they should restore in the spirit of Meekenesse and Mercie Those that more wilfully had withdrawne themselues and bewrayed more obstinacie should taste more rigour Is not the conclusion soundly inferred therefore the regenerate may infallibly know the regenerate The difference Saint Iude speakes of is in the quality and degree of offences not of election or reprobation of the persons Obiect Fift reason others in former times knew infallibly the regeneration and election of others as Paul professeth of Timothy Epaphras Hebrewes therefore may wee Answ How handsomely might this man by this Argument prooue himselfe some mirabilarious Wonder-worker Prophet or Apostle There haue bin that haue wrought Wonders z Heb. 11.33 34 stopt mouthes of Lions quencht violence of fire fore-told things to come and why not this man and his Disciples But to the point when you will reason from place of equals you must make your termes equall What Paul knew not euery one can know except hee haue Pauls gifts meanes in Pauls measure For Timothy there went Prophesies a 1. Tim. 1.18 before of him PAVL had his reuelation For Hebrewes he professeth no infallible knowledge but a charitable b Heb. 6.9 perswasion and the like is to bee thought of Ephaphras and Onesimus And dare you challenge like measure of discerning with Apostles Argument 6. Those whom we must loue feruently wee may know certainly you meane to bee elected and regenerate But The Regenerate we must c 1. Pet. 1.22 loue feruently therefore wee may know them to be such infallibly Answ The proposition is false there being no necessitie of infallible knowledge to the procurement of feruent loue Dauid I trow loued him well that he made his familiar d Psal 55.13 14 to whom hee imparted his Counsels neither will I doubt but the linke of his affection was Grace appearing knowing not his prescript only but his e Psal 26.4 5 101.4 professed practice Yet had no infallible knowledge I thinke of his Election and Regeneration against whom he vtters such f Psal 55.15 dire imprecations Perswasion of sanctitie sufficiently procures feruencie of affection though there bee no infallibilitie of knowledge Obiect Lastly hee neuer finds mention of any that fell backe of whom beleeuers were well perswaded Answ I must not bind him to forme nor need I sith his Arguments faile all in the matter what say you of Simon Magus the Patriarch of Heretikes I should thinke Philip well perswaded of his faithfulnesse to whom hee g Acts 8.13 ministers Baptisme the seale of the Couenant the pledge of remission of sinnes whom he permits to continue and companie with him What of Nicholas h Acts 6.5 6. the Proselyte of Antioch chosen by common consent of the Church to an office requiring most fidelitie Yet Authour of that i Apoc. 2.15 Sect of Nicolaitans which the Lord professeth to hate What of Demas k Philem. 24. reckoned vp by Paul amongst the wel-wishers to the Church of God and his fellow-laborers forsooth we must proue that Paul was wel perswaded of him Goe to he numbers him amongst those of whom he was well perswaded Marcus Aristarchus Lucas that only abode with him in his trouble commends him to the Churches respect by the same Epithete hee giues to the rest And we may not thinke hee would labour to procure him reuerence and respect with Gods Church of whom himselfe was not well perswaded And of Master Traskes conclusion and reasons thus far The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Sermon notes is extant with mee imparted by an honest Gentleman to whom after the preachment hee was pleased to commend this Iewell of his fancie It will bee wondred perhaps I should bestow this paines vpon a man so illiterate and in a point so ridiculously absurd This is mine Apologie Euen his speech they say frets like a Gangreene and increaseth to more vngodlinesse in that giddy multitude whose stile it will euer be to be constant in leuitate sua Such Whirligigge Weather-cocke braines there are amongst them so childish in vnderstanding that they are wherryed about with euery blast of vaine doctrine Besides I heare that euen of such parties amongst vs Papists haue taken notice so farre as by them to make our Church odious through multiplicitie of Sects the trash of Traskites is cast as dung into the face of our Church that neuer yet tooke notice of their Fanaticall Iudaicall Authour except * This insolent Sectary hath lately since the writing this Treatise receiued for his outragious behauiour publike stigmaticall punishment condignely to punish him Lastly who knowes whether God may bee pleased to giue him repentance and sight of his errour by this meanes before hee be too farre intangled in the snare of the Deuill Our conclusion is this No man except by extraordinary reuelation can infallibly know the Election or Regeneration of another Our Reasons these First The meane wee must follow in iudging of other mens election is not infallible Therefore our knowledge cannot bee infallible The medium whence wee gather whatsoeuer good opinion or perswasion of others is their actions materially good their conuersation outwardly holy their hearts I trow wee shall leaue to him that stiles himselfe the Lord that l Apoc. 2.23 searcheth the hearts and tryeth the reines If then the Acts of sanctitie be all wee iudge by how may wee call our iudgement infallible there being no act that can possibly runne into our sense but may proceede from a man of the hollowest heart Secondly Infallible knowledge of Regeneration presupposeth as infallible knowledge of the Motiues Grounds Intentions of the actions of obedience in the performers These being the principall differences distinguishing Regenerate mens actions from their counterfeits in Hypocrites and Ciuilians Suppose thus To acts of Righteousnesse can be concluded to issue out of a sanctified heart that flow not from m 2. Cor. 5.14 the loue of GOD conscience of the Commandement desire and intention to n Mat. 5.16 glorifie God tell me if you can whither your Hercules or any other of your Sect praying with their Centaures voyce and tumbling out in Prayer what euer comes into their Budgets doe
it to glorifie GOD or to whine Prayse from men Et eris mihi magnus APOLLO Thirdly To know our owne Election and Regeneration is difficult therefore to know other mens impossible o 2. Pet. 1.10 Giue diligence to make your Calling and Election sure It is a taske of much toyle and paines such diligence else had not beene enioyned by the Apostle p 2. Cor. 13.5 Prooue your selues whether you be in the faith examine your owne selues hee doubles the exhortation to intimate that it s not a single search will serue to procure assurance and weigh but these Reasons First our willingnesse to bee deceiued and flatter our selues in nothing more then in our spirituall estate Secondly the small measure of Grace comparatiuely to the masse of corruption dwelling in our members Thirdly that counterfets of sauing Grace approching so neere the nature of it As to discerne a graine of Mustard seed in a heape of chaffe or in a masse of other seeds neere of kin vnto it so difficult is it to discerne grace in our owne hearts Fourthly the whole bodie of sinne must be mortified euery member of the old man mortified in a measure q 2. Pet. 1.5 8 9 All graces accompanying saluation in their number though not in their degree complete must be had and discerned to be had of him that will be sure of his Election and Calling Fiftly to which if we adde consideration of our partiall declinations frequent interruptions of the exercise of Gifts receiued the ebbing and flowing of Grace in our hearts together with the experience of all Gods Children that are truely such wee shall see it is no idle mans imployment to procure and maintaine assurance of his owne Election And shall we thinke it so easie to discerne another mans The taske is easie if Master Traske say true permit we our selues to the inspection of him or his disciples we shall presently attaine that assurance that with so many sighes and grones and strong cryes and teares we scarce at last procure in any measure of infallibiltie or vndoubtfull certaintie Fourthly Consider the manner of ascending to assurance of Election and Saluation wherein I may iustly suspect these men are yet vncatechized the conclusion will easily appeare It is by discourse the ground whereof GODS Spirit layes downe in Scripture in generall Propositions The assumption is made by our owne spirits assisted and sanctified by the Spirit of God Suppose thus r Rom. 8.14 17. They that are led by the Spirit of God are the Sons of God and heires annexed with Christ I am led by the Spirit of God I therefore a Childe of God and Heire of Saluation in like sort Christ is ſ Heb. 5.9 Authour of Saluation to all that obey him I obey him therefore to mee is Christ Authour of Saluation The proposition we are assured of certitudine fidei the assumption only certitudine experientiae out of that taste we haue had of Gods goodnesse and experience of his Spirits power in sanctfying vs. Can I feele and experimentally know the impressions of Gods Spirit on another mans heart taste I the sweetnesse another feeles in Gods infusion of his loue into his heart by the Holy Ghost giuen vnto him Is my Conscience witnesse of GODS wayes to another mans soule or of the actions of another mans heart If not where is mine infallible knowledge of another mans Election and Regeneration That t Hose 2.17 Manna is absconditum that is saith an Ancient the sweetnesse felt of Christs dwelling in the soule is not seene of any but felt of the Eater the name on the white stone none knowes but hee that receiues it the benefit of adoption is not knowne but by experience Fiftly I would now tell him out of Ieremie how u Ier. 17.9 deceitfull the heart of man is aboue all things who can know it but that hee hath forestalled mee professing that in this iudgement he hath not to do with the heart but with the Spirit that sanctifieth the heart But Good Sir will you discerne so infallibly the Spirit sanctifying the heart and not see the heart he sanctifieth fidem tuam No that is not the meaning But this knowledge hee receiueth not from mens hearts but from the Spirit that searcheth the hearts and tryes the reines From the Spirit I demand speaking to him in the Word or by secret inspiration Non redoles sed oles I assure you you smell strongly of the Euthusiasme of Anabaptists Familists the fathers of your Faction And of the question thus farre It remaines now to bee enquired whether Paul speakes after Iudgemēt of infallibility not rather of that of charity Of that of Charitie only was and is my resolution The Reasons these The certainty and firmenesse of perswasion expressed in the terme of knowledge he extends to all in this Church of Thessalonica for for them all he giues thankes Verse 2. And was his perswasion so infallible of all in this Church A strange Church visible was in this Citie and such I dare say as the earth neuer yet affoorded since men were multiplyed on it wherein was no x Mat. 3.12 13 26. Chaffe mingled with the Wheate no y Aug cont Epist Parmen lib. 13. cap 3. Tares amongst the good Corne. Nunquid in agro dici potest quid paleis ad Triticum quando eadem radice portantur Nunquid in area vbi paritèr triturantur Sed vtique in horreo quid paleis ad Triticum said Saint Augustine sweetly The priuiledge of Heauen it is as of Gods Granarie to receiue Wheate only without Chaffe In the Field they grow together in the floore they are threshed together the separation is not made till they come to the Granarie In the Arke was a Cham in Abrahams Family an Ishmael in CHRISTS Schoole amongst the twelue z Ioh. 6.70 a Deuill incarnate Let him beleeue that lists in Thessalonica there were none in the Church but who were of it and that Pauls certaintie of euery of their election was infallible not subiect to error If this reason perswade not that other will enforce Cap. 3.5 Lest the Tempter had tempted you and our labour should be in vaine It should seeme then he was something fearefull of their Apostasie and iealous lest that might befall them that hee mentions to the Corinthians that they a 1. Cor. 15.2 had beleeued in vaine Can wee thinke hee would feare the vtter Apostasie of any whom infallibly hee knew to be elected was hee to learne trow we that b Matt. 24.24 the Elect cannot possibly be so deceiued when as he teacheth so peremptorily that c 2. Tim. 2.19 foundation stands sure and the d Rom. 11.29 gifts and calling of God are without repentance and reuocation It remaynes then that his knowledge here professed was probable only not infallible If to any the terme seeme strange that a perswasion possibly erroneous should be stiled
the holy Ghost and in much assurance as yee know what manner of men wee were amongst you for your sakes THree of Pauls euidences swaying charitie to iudge them Elect are here set downe First the power of his Ministerie Secondly the gift of the Holy Ghost connexed with it Thirdly the fruit of the Spirit full assurance of the Truth of the Gospell witnesses whereof he makes their owne hearts whereto he appeales for record Obser The prudence of PAVLS charitie is here worth our notice beleeuing nothing but by euidence Instructing our charitie to like wisedome in iudgement to be guided by reasonable euidences inioyning vs to beleeue no more of others then probable euidence may induce vs compare Heb. 6. vers 9. 2. Ioh. 1. vers 4. Philip. 1. vers 6 7. It is said indeed of charitie y 1. Cor. 13.7 It beleeueth all things is easie of beliefe and readie to be perswaded any good thing of another yet is it not foolishly credulous without reason and against euidence to thinke the profane holy When Peter saw in Simon Magus the signes of hypocrisie all his charitie would not affoord him commendation of sinceritie I perceiue saith hee for all this flourish thou hast made of Faith z Act. 8.23 thou art in the gall of bitternesse and in the bond of iniquitie And Paul himselfe that by precept and practice so much commends charitie and in charitie credulitie yet sticks not to say of Hymenaeus and Alexander they a 1. Tim. 1.19 20. had made shipwracke of Faith for hee had no reason to beleeue Faith could bee there where was no conscience nor care of holinesse It is a strange kinde of charitie I haue heard of in Vse 1 some men perswaded that though Pagans and Infidels shall be damned yet not any Child of the visible Church shall perish a strange rule for charitie to walke by in iudgement of Election to bee borne in the Church is now become a marke infallible of Election to life what is then become of that of IOHN BAPTIST there is not onely Wheate but b Matt. 3.12 chaffe in the floore whose portion is vnquenchable fire It is not to be doubted but the Children of the Church haue some of them c Matt. 11.23 24. greater damnation then many Aliens that know not God Secondly not much vnlike is their errour and imprudence Vse 2 that for outward conformitie sake to workes of Religion in like blindnesse of loue allow to those they fancie opinion of soundnesse yea of zeale also for God A religious zealous Gentleman for a frequent hearer of Sermons though in the meane time the tongue be taynted with common swearing the body with foulest vncleannesse the hands with violence and oppression I say not much of other things but thus I thinke I may iudge A common outragious swearer hath no soundnesse in him of the feare of God d Iam. 5.12 Sweare not at all said the Apostle lest yee fall into hypocrisie as if the custome of swearing did cast out all sinceritie and the ouer-much familiaritie with the Name of GOD in that kind emptie the heart of all feare of his dreadfull Name and made vs meere Formalists in Religion Thirdly this also affoords vs iust Apologie and answere Vse 3 to that vsuall imputation of censoriousnesse and rash iudgement charged on vs by profanest men when wee pronounce onely the sentence passed by GODS Word vpon their actions forsooth we must as Abraham beleeue aboue hope and iudge quite contrary to our euidence We must beleeue the heart is chaste when the mouth fomes out nothing but filthinesse and speech not to be named we must thinke they haue faith of the firmest that haue no knowledge nay despise instruction that they are sorry for their sinnes if they say so though we see in them practice such as Salomon speakes of making sports of sins and triumphing that they can do mischiefe But hath not our Sauiour taught vs to iudge of the fountaine by the streames of the affections by speeches and actions e Mat. 12.33 34 35. Can a good tree bring forth bad fruit affords a purified heart nothing but filthy and vncleane actions Let good be good euill euill And thus thinke though Charitie be not causlesly suspicious yet neither is it foolishly blind The euidences themselues now follow First is the power of Pauls Ministerie Our Gospell was not in word only but in power Their Gospell they call metonymically their preaching of the Gospell as Rom. 2.16 It is said to bee in word only when the sound thereof rings in the eare or at most reacheth to the vnderstanding working therein some literall notices and apprehension of the things taught In power when it pierceth into the heart and preuailes with the affections so farre as to worke a change of the whole man and to f 2. Cor. 3.18 transforme him into the Image of God This vertue and power of the Gospell goes with PAVL as a marke of Election is so questionlesse where it preuayles to Conuersion In the power and preuayling of GODS Word may seuen degrees bee distinguished First Conuincing Secondly Terrifying Thirdly Thorowly humbling Fourthly Delighting Fiftly Restrayning Sixtly Partially reforming Seuenthly Thorowly renewing First It is powerfull to conuince when it so farre preuailes with the Iudgement and Vnderstanding that the Hearers cannot but confesse it is true that is taught and dare not open their mouthes to contradict it Thus farre preuailed Stephen with Libertines and Cyrenians by cleere euidence of Truth that they were not able to g Acts 6.10 resist the Wisdome and Spirit by which he spake And APOLLOS mightily h Acts 18.28 conuinced the Iewes shewing by Scriptures that Iesus was that Christ Secondly To terrifie when passing from the vnderstanding to the Conscience it strikes it with horrour and feare of wrath due for sinne So vertuall was the speech of Paul a Prisoner in the heart of his Iudge that hee i Acts 24.25 trembles to heare him treate of Temperance Iustice and the Iudgement to come Thirdly Thorowly to humble when all k 2. Cor. 10.5 high thoughts of selfe-righteousnesse are cast downe and the guiltinesse of sinne feelingly acknowledged men yeelding themselues culpable of eternall condemnation the issues whereof are l Acts 2.37 perplexities and remedilesse feares in some vtter and final desperation as we haue instance in m Gen. 4.13 Cain Fourthly To delight when the heart is affected with some kind of sweete taste and rellish in the good Word of God and is taken with some kind of reioycing and delight therein as we read of those n Mat. 13.20 temporary beleeuers to whom may be added those the Apostle saith o Heb. 6.5 taste the good Word of God Hence followes desire somewhat eager to be farther acquainted therewith till such time as persecution ariseth for the Gospell Fiftly To restraine when it becomes a bridle to withhold and curbe the head-strong inclination
to euill so that corruption breakes not forth into ancient outrage whether through feare of wrath conscience is striken withall or p Heb. 6.5 hope to partake the glorious recompence of Gods Children or shame in the Church of God to bee noted of impietie Sixtly To reforme in part when in some particulars it preuayles to worke obedience in positiue duties as q Mar. 6.20 HEROD in many things heard IOHN Baptist Seuenthly In none of these degrees finde wee the pledge of Election euen Cast-awayes haue thus farre felt the power of the Word But when a man can say his conscience bearing him witnesse through the Holy Ghost the disposition of his heart is thorowly altered and changed from Prophanesse to Holinesse and that he hath so seene the face of God that r 2. Cor. 3.18 he is transformed into the same Image from glory to glory that man hath if Paul could iudge a pledge infallible of his election to life Bernard in Cantic Serm. 57. Ad locum Sinon solùm compungeris in sermone illo sed conuerteris totus ad Dominum iurans statuens custodire iudicia iustitiae eius etiam adesse ipsum iam noueris praesertim si te inardescere sentias amore eius It shall behooue vs as many as desire to make our Calling and Election sure to our selues to inquire whether in this degree we haue felt the Word of God powerfull in our soules It is something when we can say wee haue felt the terrors of the Lord in the Conscience something that we haue beene humbled and pressed with the burthen of our sinnes something that wee feele corruption restrayned our liues though but in part reformed If there Grace make a period thus farre yet it aduantageth men vt mitiûs ardeant But of thy Saluation and Election to life thou hast no full euidence till thou hast felt Gods Word powerfull to change and renew thee after the Image of him that created thee And that is the thing intimated in the next particular And in the Holy Ghost There be that conceit the Apostle to vnderstand the extraordinary gifts of the Holy Ghost in Primitiue Church giuen by laying on of the Apostles hands as those of tongues prophecie c. Chrysostome and Theodoret better expound it that gift of God that worke of his Spirit whereby they were borne anew and sanctified For as touching those other gifts though excellent extraordinary yet were they no euidences of Election sith many ſ Mat. 7.22.23 Luke 10.20 Cast-awayes haue beene partakers thereof And as many of Gods Chosen haue beene without them The Holy Ghost therefore vnderstand renewing and sanctifying them Obser This then let be obserued as an vndoubtfull euidence of Election from whence a man may conclude infallibly his owne choice to life and charitably entertaine like perswasion of others in whom he sees probable euidences thereof When God is pleased so farre to magnifie the power of his Word in our hearts as t Iohn 17.17 thereby to sanctifie vs implyeth not our Sauiour so much when praying for it to his Father he limits it to them onely that according to Election of Grace hee had giuen him out of the World and excludes the World And what else meanes Paul when he makes Regeneration as it were an actuall putting vs in possession of Saluation He hath u Tit. 3.5 saued vs by the washing of the new birth x 2. Tim. 1.9 saued vs and called vs with a holy Calling by this Calling whereby wee are made holy giuen vs possession of Saluation in the beginnings thereof Vse 1 The more strange is that conclusion maintayned by Papists and others that Sanctification is incident into very Reprobates that Cast-awayes as well as GODS Chosen are partakers of the renewing of the Holy Ghost Mee thinkes then it must bee they are truely and really vnited vnto Christ for how else partake they his Spirit to sanctifie them Are they sanctified that haue not his Spirit or haue they his Spirit that are not members of him or else is it true that Sanctification is a priuiledge peculiar to the Elect Thus thinke other Graces as illumination c. they may partake that are not knit vnto Christ y Heb. 6. a disposition to Sanctification may be vouchsafed vnto them they may haue it in fieri not in facto esse The truth or rooted soundnes thereof how can they partake sith they partake not the z Psal 133.2 Oyntment of our AARON that are scarce his excrements nor so neere him as the skirts of his clothing And if any passages of Scriptures seeme to sound another way and to terme them a Heb. 10.29 Heb. 6.4 5. sanctified they meane First sacramentally Secondly or putatiuely Thirdly or at most by way of disposition Vse 2 This Ground therefore let vs hold firme that truth of Sanctification fals into no Reprobate is the peculiar priuiledge of Gods Chosen Can wee thereout assume that we are sanctified the conclusion will follow firmely therefore we are elected The maine difficultie stands in discerning our Sanctification And is made so much the greater by things so like and so neere of kinne vnto it that without exact skill it is hard to cut a difference Two things there are especially Cognatae sanctitati First is Ciuilitie or as we commonly terme it ciuill honestie The second Grace restrayning It may bee they differ only as the cause and the effect Ciuilitie as some thinke being the fruit of restrayning Grace let vs yet distinctly inquire of them and their difference from true Sanctitie Betwixt Ciuilitie and Sanctification obserue these differences First Ciuilitie is oft wrought by meere morall education according to naturall principles without any knowledge or so much as desire to bee acquainted with the Word of God So see wee many following that rule of the Law of Nature What thou wouldst not haue done to thee doe not thou to others carefull of common honestie in matters of contract and traffique with men liuing in obedience to Ciuill Lawes restrayned from Drunkennesse Whoredome and the like Enormities though vtterly vnacquainted with the Word of God Sanctification though it incline to carefull obseruance of the same duties yet not by Aristotles Morall Precepts but by b Iohn 17.17 the Word of God And this wee may boldly say A ciuill Christian obseruing these duties without knowledge of their Iniunction in the Word of God is as farre from Sanctification as were Heathen Moralists sith they also out of some grounds performed like duties Secondly If vsually it is obseruable Ciuilitie stayes if not onely yet principally in duties of the second Table where the light of Nature is cleerest For matters of Pietie if any bee obserued it is but ceremoniously and so farre as they tend to preserue credit and esteeme of moderate men in those societies whereof they are members True Sanctity as conscionably obserues duties of c Tit. 2.12 Pietie as of
11 22. hee still continues in the feare of God To loue naked Pietie is no small signe of integritie how much more to embrace and harbour persecuted Religion Vse Our Touchstone let it be for tryall of integritie wee haue most of vs giuen the Gospell entertaynment so far as to become Professors and Hearers of it no maruell the times are times of peace and with vs it is iustly matter of infamie and penaltie to denie it audience But thinke you if the Lord should send his fiery tryall amongst vs as to our forefathers he should finde faith on earth loue of his Truth in our people how many haue we mincing the matter and setting the Lord his limits in matter of Religious Profession and Practice so farre as may stand with their reputation so farre are they for the Gospel but what if thy Credit and Gods Truth come into ballance shall thy Reputation sway more then loue of the Truth h Mat. 8.34 Gadarens I dare say had as much truth of Religion as thou Some Pharises more whose defect yet is noted in this that they i Ioh. 1â— 42 43 loued the prayse of men more then the glory of God What should I speake of those whose professed resolution is to burne for no Religion which is to say they are of no Religion starke Atheists in life their Religion meere Policie a seruing of Times rather then of the Lord for whom is reserued the k Jude vers 13 blacknesse of darknesse for euer A second circumstance of their fact amplifying their prayse is the ioy they felt and manifested in receiuing the Word with those harsh conditions it was tendered vnto them in much affliction with ioy of the holy Ghost Obser In our passage to the particular amplification of their prayse me thinks I see offred to our notice Difference of rankes amongst men giuing way and entertaynment vnto the Gospell First in the first we may range l Matt. 13.21 our Temporaries or rather Temporizers that seeing they sayle secundo flumine all things running current for the Gospell are carryed full sayle to the profession of Faith whom yet the least note of reproch euen Thou m Matt. 26.69 art of Galilee makes readie to denie and abiure the Truth Secondly farther they goe whom reproches the least afflictions daunt not and yet when the least spoile of goods or hazard of libertie comes toward them as Pauls Associates n 2. Tim. 4.16 forsake vs betray as much as in them lyeth the cause of Truth Thirdly there are Paul intimates amongst hypocrites some halfe-Martyrs in much affliction receiuing the Word much first for varietie Secondly for greatnesse Haue yee suffred o Gal. 3.4 so many things in vaine p 1. Cor. 13.3 If I giue my body to be burnt and haue not loue his Hypothesis puts nothing yet halfe intimates conuiction of iudgement may be so strong for truth the terrours of the Almightie so forcible with Conscience in some Beleeuers that death may be submitted vnto rather then the Gospell denyed by such as whose hearts were neuer warned with loue of God and his Truth how tremblingly and with what griefe of hart suppose ye come such to suffer whom feare only of greater torments succeeding death in case of denyall makes to swallow vp inferiour feares of bodily tortures and constant in auowing the Truth Fourthly yea amongst Hypocrites may bee found men ambitious of suffering ioying in the Truth in afflictions perhaps for Truth sake that Hypocrites q Mat. 13.20 ioy in the Word our Sauiour is witnesse The Lord by Ezechiel tels of some to whom hearing of the word taught by the Prophet was as melodious r Ezech. 33.32 Musicke The nouelty perhaps affects them as Athenians or the deepe Mysteries as curious scioli or the promises mistaken to bee absolute as Carnall Libertines Why not afflictions also for Truth as Mercenaries in respect of the rewards promised or as seeming pledges of sinceritie as men willing to bee deceiued or as meanes to procure fame of constancie and courage as ambitious Certainly Paul more then intimates that such feele the Å¿ Heb. 6.5 powers of the World to come As the desire of beatitude is naturall though what it is or how attayned Errours are infinite so the knowledge and faith of true blessednes may worke maruellously in men vnregenerate and after a sort sweeten afflictions vnto them out of naturall grounds such as are t Num. 23.10 desire and hope to haue share in heauenly happinesse at least out of carnall ambition to leaue behind them fame of constancie and Martyrdome in the Church as Heathens out of like desire to be immortall in the mouthes of Posterity deuoted themselues and ranne headlong into the iawes of death to be enrolled amongst the Fathers and Tutors of their Country Fiftly where then lyes the point of this peoples commendation that they receiued the Word First in affliction Secondly in much affliction Thirdly with ioy Fourthly and that of the Holy Ghost so is that ioy termed that is ministred by Gods Spirit and thus differs for that naturall carnall or secular ioy of Hypocrites vnder the Crosse The grounds of it are spirituall such as are First that Christ and u Phil. 1.12 13 14 20. his Grace shall bee magnified in vs. Secondly that good that comes to the Church of God by our sufferings as First confirmation of weakelings Secondly occasioning aliens to enquire into the cause of truth and after a sort preparing them to embrace it Not but that the x Heb. 12.2 ioy set before vs and the hope of immortalitie furthers our ioy in afflictions and sweetens to GODS Saints the sowre of the Crosse but that they see some further good which more or as much affects them as their owne comfort and saluation Vse The large application of this point I spare as halfe impertinent to these dayes of Peace wherein taking vp of the Crosse to follow Christ is amongst those duties in casu which it sufficeth vs to performe praeparatione animi in the readinesse of minde howbeit it shall behooue vs to examine how wee stand resolued in case the Lord should call vs to suffer for his Name and how grounded our resolutions are How we are affected in the pettie y Gal. 4.29 persecutions of Ishmael the only tryall almost any of vs are called to endure Cushites how many are there amongst vs alike minded for Religion z 2. Sam. 16.18 as Cushi in matter of Politie Their wisedome is to ioyne themselues to the preuayling side Madnesse they thinke it to dye for any Religion Subordinate Religion and all to Policie making it a very Pedissoqua a Lackey to their Couetousnesse Ambition Epicurisme yea measuring truth of Religion by more or lesse auayle to compasse their proiects of prosperitie as if Christ had changed his Cognisance and the Crosse were no longer the Badge of a Christian but temporall felicitie the surest marke
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
it when he exhorts n 1. Pet. 2.9 to shew forth the vertues of him that called vs out of darknesse So that to walke worthy of God is so to demeane our selues that the Image of God may as much as is possible shew forth it selfe in vs and that wee may expresse the nature of God whose people wee professe our selues Obser Such should bee the measure of a Christian mans life to come as neere as may bee to the nature of God so runnes the exhortation to be o 1. Pet. 1.15 16 holy as he is holy p Luk. 6.36 mercifull as our heauenly Father is mercifull for First wee professe our selues his children Secondly herein stands no small part of our happinesse to resemble his Maiestie That nature of GOD hee hath acquainted vs withall First by those attributes hee assumes to acquaint vs therewith Secondly by their liuely resemblance in the person of our SAVIOVR called therefore as some thinke the expresse q Heb. 1.3 Image and Character of his Fathers person Vse How ill they sute with this line of life that professe themselues Gods people and yet liue in vncleane lust let them iudge that know how pure a Spirit the Lord is Those also that exercise crueltie iniustice liue in maliciousnesse and enuie turbulent vnquiet and restlesse spirits How answere they to the nature of God that stiles himselfe r 2. Cor. 1.3 the Father of mercies and GOD of pittie that is iustice and loue it selfe and delights in no stile oftner then to be called the God of Peace The reason annexed because hee hath called vs to his Kingdome and Glorie wherein were it not I haue stinted my selfe to that was publike deliuered these particulars might not without profit be insisted on First the Agent Secondly Action Thirdly Terme Now it sufficeth to obserue the high dignitie of euery one effectually called hee is by calling intitled to the Kingdome and Glorie of God Therefore Paul calls this calling Å¿ Philip. 3.14 the high or supernall calling not because the Caller is heauenly but because the honour to which wee are thereby aduanced is indeed sublime Hence also it is termed t Heb. 3.1 the heauenly Vocation not so much for that the Authour meanes and manner are heauenly but because the state whereto wee are brought is heauenly and glorious This is that the Apostle in such an heape of wordes amplifies when hee saith Wee are come to the Mount u Heb 12.22 23. Sion the Citie of the liuing God the celestiall Ierusalem the company of innumerable Angels and to the Congregation of the first-borne and to God the Iudge of all and to the spirits of iust men Not that wee haue now full fruition of the glorious Deitie but First the vse of Scripture is sayth Austine to enunciate things that shall bee in the present or preter time to signifie certaintie of accomplishment in time prefixed Secondly withall wee haue present title thereto x Gal. 4.1 2. As the Heire in his nonage is Lord of all in title though vse is not permitted till time appointed by his Father Thirdly And we are now vnited with God in CHRIST and made one body with the whole Church Triumphant and Militant First This glorious aduancement of the Children of Vse 1 God should me thinkes solace all outward abasures they suffer from the malignant World What though wee be counted the skumme and off-scouring of the World amongst men that know not the worth of our high Calling in Christ Iesus Could wee as Paul turne our eyes from things Temporall to things Eternall wee should see glory such as no Kingdome of the Earth is able to afford vs and say SALOMON in all his Royaltie was not dignified as the meanest amongst Saints Secondly Our wisedome it shall be to examine our title to this glorious Kingdome Gods Kingdome is vsually distinguished into the Kingdome of Grace and the Kingdome of Glory they differ not so much in realties as in the manner of administration The Kingdome of Glory is swayed immediately by God himselfe that of Grace by meanes the Scepter of his Word yet so as that whoso is here admitted into the Kingdome of Grace hath title to the Kingdome of Glory Our being in Kingdome of Grace wee best discerne First By the Guide that rules vs. Secondly The Law or Rule we walke by The Guide is Gods Spirit The Rule the Word of God These two are so inseparably linked together that neyther without other comforts any thing As y Rom. 8.14 many as are Gods sonnes are led by his Spirit and as many as are guided by GODS Spirit are ruled by his Word Whereto adde Thirdly The contempt of earthly things in comparison of the gracious estate of Gods people howsoeuer afflicted as thou seest instance in z Heb. 11.25 Moses VERS 13. For this cause also thanke wee God without ceasing because when yee receiued the Word of God which yee heard of vs yee receiued it not as the Word of man but as it is in truth the Word of God which effectually worketh also in you that beleeue HItherto of the helping of causes in the Apostles selfe to the preuayling of his Ministerie followes another in the people their reuerent and respectfull behauiour in hearing explayned in this Verse wherein are considerable First Their demeanour towards the Word Secondly Pauls manner of mentioning it with thankesgiuing Thirdly The fruit of their so holy receiuing the Word it wrought effectually c. For this cause we thanke God Obser A great blessing of God it is to a Minister when hee fals on a people reuerently affected to the Word in his Ministerie A comfort worth all other comforts that can betyde a Minister from his people and therefore mentioned by the Apostle not without thankesgiuing a fauour that the Lord hath denyed to many his choice seruants Ieremie heauily complaines him of this that when a Ier. 20.8 hee spake to the people in the Name of the Lord Gods Word was turned to him to matter of reproch And how vnwelcome thinke yee was that tydings to EZECHIEL that b Ezech. 2.3 hee should goe to a rebellious house a people that should resist against the Word and Spirit of God Hence it is that the Lord when he would comfort his Seruants and animate them in their Ministerie nourisheth them with hope of such a blessing As to Isay for his comfort against the multitude of dull eares and grosse hearts it is promised There should c Isai 6.13 be a tenth that should return And howsoeuer it be true we haue our reward secundum laborem not secundum prouentum as Bernard comfortably obserues yet what matter of dismaying is it to a Minister to labour without apparent hope of d 1. Cor. 9.2 this seale to his sending the conuersion of the people to the obedience of faith Vse Me thinks then where the operation is giuen vs it is that should most be
are mutually helpefull each to other knowledge the mother of practice practice the nurse of knowledge Fiftly Seeing sinnes are of most difficult pardon hauing in them a spice almost of presumption The plea for pardon of Iewes made by our Sauiour is made fauourable by this circumstance they k Luk. 23.34 knew not what they did This reason there was of Gods mercie to PAVLS blasphemie and persecution that l 1. Tim. 1.13 he did it ignorantly Sinnes of knowledge are not vncapable of pardon there were sacrifices of atonement m Leuit. 5. for sinnes willingly committed Yet is the forgiuenesse of difficult procurement and assurance VERS 3. For this it the will of God euen your sanctification THe Apostle declares the Grace of God wherein hee expected their proficiencie sanctification annexing new reason therof the will of God Sanctification passiuely taken comprizeth two things First Conformitie of our nature to the nature of God Secondly Conformitie of our actions to the will of God Of the first speakes Peter stiling it n 2. Pet. 1.4 the participation of the Diuine Nature by analogicall resemblance of qualities when we are patient mercifull iust holy pure as our God is pure it is vsually made to comprehend First o 2 Cor. 7.1 Freedome from filthinesse of flesh and spirit Secondly Presence of gracious habits and qualities inclining to holy performances Holinesse of our actions is described Their conformitie to the will and Commaundements of God When what hee prescribes is done so as he prescribes it to be done When what he commaunds to abstaine from we flie from in that maner that he prescribes The care of it euery where vrged vpon vs. First wee haue here signification of the will of God Emphatically to be vnderstood Secondly p 2. Pet. 1.4 Promises many and excellent giuen vs to this end as that God will be a q 2. Cor. 6.16 17 18. father vnto vs dwell in vs as in his Temple if in holinesse we be carefull to resemble him Thirdly It is made euidence of our title to all fauours of God election redemption iustification adoption Fourthly the issue and reward promised r Rom. 6.22 life eternall Fiftly and that nothing may bee wanting to our excitement we are remembred that ſ Heb. 12.14 without it no man shall see the Lord. By so many reasons hath God pleased to presse vpon vs the care of holinesse would we thinke in the Church of God there should bee found men so desperately profane as to scoffe at the indeuour of it how true is it of our times that the Prophet complained he that walketh vprightly makes himselfe a prey a reproch and by-word to the generation of Esau Should not the Lord be auenged of such a nation as this Marueilous is Gods patience I should maruaile else that we are not consumed And for their owne practice how generally is the care of holinesse cast off with that hellish protestation they are not Saints If they would say Angels I would say with them but they are Saints that are Gods children and whoso persists alien from the life and affection of Saints Saint Iohn doubts not to say of him t 1. Ioh. 3.8 Hee is of the deuill Let vs hauing so many and so excellent promises bee exhorted to u 2. Cor. 7.1 purge from all filthinesse of flesh and spirit and to grow vp to full holinesse in the feare of God For this is the will of God Gods will signifies First his facultie Secondly act of willing Thirdly tropically the thing willed in which sense it is here taken q.d. It is that the Lord requires of you especially therefore to be endeuoured Obser So should the significations of Gods will be motiues strong enough to perswade obedience Though no other inducement or reason appeares this alone should sway vs that so is the will of the Lord. For first his power is absolute to command Secondly his will the rule and measure of Iustice God wils not things because they are iust but things are iust because Gods wils them Thirdly the Nature of obedience is this to doe what God willeth intuitu voluntatis and because he willeth Let this bee our rule to walke by that we may silence in our selues the idle disputes of flesh and bloud That coeca obedientia imposed by Romanists vpon their Priests is due to no creature to God yet and him onely we owe it There are in this curious age rise presumptuous inquiries many That of Moralists is ancient whether ius be in rebus Generally it is affirmed for most moralities howbeit it must bee graunted particular equitie of euery prescript is not to vs apparent Our people must haue equitie showne in euery prescription else see they no necessitie of obedience No equitie appeares to them in Christs precept x Luk. 6.35 to lend freely no reason the borrower should haue benefit by their money they none by his labour But if Christ say Lend freely it is safest to captiuate thy thoughts to the obedience of Christ y Rom. 12.2 Prooue what is the acceptable will of God that once vnderstood obedience better beseemes thee then curious inquisition There are with whom the ancient inquiry is frequent Cui bono z Mal. 3.14 What profit is it to serue the Lord First It is enough we haue conscientiam rectè factorum Secondly yet true it is no man serues God for nought Thirdly and why should it not suffice vs that the Lord wils and commands it when as in his impositions he intends a Iob. 22.2 not his but our benefit Ita enim voluit Deus sibi ab Homine seruiri vt eâ seruitute non Deus sed homo seruiens inuaretur LOMBARD VERS 3 4 5. That you should abstaine from fornication That euery one of you should know how to possesse his vessell in holinesse and honour And not in the lust of concupiscence euen as the Gentiles which know not God THe generall matter of proficiencie thus explained the Apostle descends to particulars of duetie comprised vnder that whole of Sanctity leading the people along sundry the Commandements wherin of likelihood he saw them most either defectiue or indangered Like wisedome in particularizing generals of our doctrines and exhortations beseemes vs in our Ministerie First both for that errours are most frequent in particulars and where generals are acknowledged conuiction is difficult in particulars Secondly as also for that our people are either impotent or negligent to proceed in Meditation farther then the Preacher leades them The first particular instanced is of dueties belonging to the seuenth Precept that here seemes to haue full explication First the sinne to be abstayned from Fornication Secondly the vertue to be exercised Chastitie Thirdly the measure of both very lust to be mortified else thus conceiue particulars First the duetie Abstayne from fornication Secondly the meanes Know to possesse your vessell c. Thirdly Reason Vers 15. Fornication in
to redeeme it Thirdly our bodies are members of Christ Fourthly Temples of the holy Ghost Fiftly parts of Christs purchase How can we thinke it free to abuse them to his dishonour Our dutie is to purge from all filthinesse as well of flesh as spirit of body as of soule Vse Not thinking it enough after the profane prouerbe to keepe our hearts to God but knowing that in our bodies God requires to be glorified The people of Corinth as in the point of fleshly Fornication so in that of Idolatrie seemed to hold a kinde of indifferencie for the outward man They might be present at Idoll-feasts and sacrifices so they reserued their hearts and consciences vnto God Our people in like cases are alike indifferent Talke they may merrily that is filthily so they thinke no harme though euen of Idle words our Sauiour said we are countable Bernard Epist 1 Quod si de ot ioso quantò districtiùs de verbo mendaci mordaci iniurioso de elato vel lasciuo de adulatorio aut detractorio iudicabuntur It remaynes to point at the rules of Aâ—te in this kinde auayleable First diligent guard of senses especially b Iob 31.1 Ambros de Ioseph Patriarch cap. 5. the eyes the first darts of lust are of the eyes The second of words c Pro. 2â— 33 Gen 19.6 7. Thine eye shall looke vpon strange women and thy heart shall vtter lewd things Secondly flie societie of adulterous wantons d Pro. 5.8 Come not neere the doore of her house e Gen. 39.10 IOSEPH hearkens not to his Mistris to be in her companie Thirdly sober vse of meats and drinks f Ezech. 16.49 fulnesse of bread occasioned that height of vncleannesse in Sodomites Fourthly faithfull and industrious imployment of our honest vocations Dauids g 1. Sam. 11.2 idlenesse seemes the first occasion of his lust And in Sodome was abundance of vncleannesse by meanes of h Ezech. 16.49 abundance of idlenesse Fiftly Prayer to God whose gift it is his i 1. Cor. 7.7 speciall gift especially in single life Sixtly diligent heed-taking to occasions that in experience we haue obserued to be the bellowes of Concupiscence Seuenthly if none of these serue to preserue virginall Chastitie a comfortable remedie God hath prouided To k 1. Cor. 7.2 auoid Fornication let euery man haue his owne wife He is a Monster in lust whom that remedie reformes not VERS 5. Not in the lust of Concupiscence as the Gentiles which know not God NOt in the lust of Concupiscence Rather thus Not in the pâ—ssiâ—no lust Lust is lust be it neuer so moderate when once it growes to violence and notable disturbance of Reason then it becomes Passion In the breach of this Precept degrees are distinguished First the foming out of lasciuious thoughts and wanton desires delighting the sensuall appetite Secondly the ardencie and burning heat of such desires which Paul elsewhere calls l Rom. 1.27 burnings and here passions Thirdly eager seeking occasions to vent our passionate lusts Fourthly the breaking of them out into execution The Apostle seemes not to tolerate so much as ardencie of lust and almost to intimate they cannot vnremedied stand with good conscience Obser We may here obserue a difference of corrupt affections in Gods children and in men vnregenerate some stirring they haue in the most sanctified ordinarily they are not passionate saue in the vnregenerate Vnlawfull and rash anger may arise in Gods children passionate wrath furie and rage is not ordinarie with them Motions of enuie haue beene found in Gods children as in Iosuah for Moses in m Num. 12.1 Aaron and Miriam against him but passionate spitefulnesse such as in Cain in Haman n Hest 5.13 that grew sicke of enuie is not common in Saints Lasciuious and wanton lusts haue their stirrings perhaps in the most holy but passionate lusts such as we reade of o 2. Sam. 13.2 Ammon are not ordinarie with them When we were in the flesh p Rom. 7.5 the passions of Concupiscence wrought in our members Now we are in Christ q Gal. 5.14 We haue mortified the flesh with the passions and lusts thereof Quest How may we know them to be passions Answ First by their violence when they grow so headstrong that they admit no moderation nor permit so much as to consult and deliberate about their suppressing Secondly when their violence is increased by opposition It was lust outragiously passionate in Sodomites that was r Gen. 19.9 more inraged by Lot his meekest admonitions Thirdly Passions are restlesse and fill with discontentment till they breake out into executions as in Achab Haman Ammon Cain c. We haue men professing the feare of God in some affections so intemperate and full of passion that they giue iust cause to be iealous of their mortification In their wrath they must needs giue vent and by bitter speeches disgorge the venome of their spite Such affections are passions I like them not in Christians They Å¿ Gal. 5.24 that are Christs haue mortified the flesh at least in the passions thereof The Stoicks said Passions are not incident into a wise man Nor are such passions ordinarie in a true Christian As the Gentiles c. Gentiles in common phrase of Scripture signifie all people not of the seed of Abraham Of Gentiles there are two sorts First Gentiles by nature Secondly Gentiles in state Gentiles by nature we are all that come not from the loynes of Abraham Gentiles in state are such as continue in the state of Gentilisme not yet admitted into the Couenant of Abraham nor called into the Church of this latter sort Paul would be vnderstood It is the reason of the Apostle to disswade lasciuiousnesse therein liued Gentiles that knew not God the more detestable should the sinne be amongst Christians Obser Vngodly examples are permitted to increase detestation of euill not to incourage to imitation Impious courses of impious men should make impietie more abominable Imitation we are sure makes vs culpable before God not only of like sinnes personally committed but in a degree of all sinnes of like nature by others committed The t Matth. 23.35 bloud of all Saints from ABEL to ZACHARIE comes vpon that generation of Iewes with what iustice may some say I thinke because their crueltie argued approbation of like sinne in their bloudie Progenitors To walke in the wayes of wicked men what is it but to approue them the fact proclaimes we thinke like actions of others good and warrantable Vse It were to be wished our people had learnt to make this vse vngodly examples to detest lewd practices because in vre amongst wicked men But alas how are they miscarryed to thinke the better of euill because practised by the most and greatest though they cannot but acknowledge the men are euill Thinke these best vses of lewd examples First grieue at the dishonour of God and the vngracious courses of men made
with rebellion of knowledge with ignorance of feare with seruilitie yea and with securitie As it is absurd to say there is no faith where is some doubting so all as vnreasonable to affirme there is no filiall feare no Grace at all where is any feare of God in respect of his vengeance God is auenger The Apostle seemes to anticipate the secure thoughts of the vniust and fraudulent promising themselues impunitie amongst men either by cunning conueyance and concealement or by defect of Lawes or partialitie of Magistrates Let this yet bee meditated saith the Apostle God is the auenger of all such Where mans iustice faileth God with his vangeance makes supplie that iniustice may not scape vnpunished ACHAB and Iezabel had in Israel authoritie without controll who should punish their oppression of Nabeth The Lord takes the cause into his owne hand and there is blood for blood and an vtter extinction of ACHABS posteritie Hence is Salomons aduise Rob not the poore because he is poore Let not his pouerty encourage thee to oppression l Pro. 22.22 23 The Lord will plead his cause though men be negligent And Enter not into the field of the fatherlesse for their m Pro. 23.10 11. Redeemer is mightie though themselues bee impotent hee shall plead their cause against thee Ambros de Nabat Iezraelit cap. 1. Nabathe historia tempore vetus est vsu quotidiana saith Saint AMBROSE Non vnus ACHAB natus est sed quod peius est quotidiè ACHAB nascitur nunquam huic soeculo moritur Vncontrollable authoritie how easily degenerates it to tyrannie till the poore haue scarce any dwelling left vnto them Their power masterlesse on earth makes them forget that they also haue a Master and Iudge in heauen As if prouidence now slept because discipline of Church and Common-wealth sleepeth Consider it all yee that forget God and thinke the Redeemer of the oppressed is mighty neuer more ready to auenge the cause of the innocent then when amongst his Vicegerents it is most neglected A notice necessary for all times all sinners in all sinnes most for dayes of impunitie in sinnes most sleighted by the sonnes of men Impieties there are many of no small enormitie of little regard in this vntoward generation Fornication and Adultery sinnes of greatest haynousnesse in state of most Kingdomes passeth as matter of iustest toleration and what through defect of Lawes or conniuence of Magistrates or hope of concealement profane is the liberty of Adulterers Yet that of the Apostle should me thinks be meditated n Heb. 13.4 That Whoremongers and Adulterers God will iudge howsoeuer partiall mens proceedings are howeuer cunning the Adulterers secrecie For Kingdomes haue yet beene so happily cautelous as to preuent so much as by enacted penalties the abuse of Gods Name by common and vaine swearing This language of Hell is grown familiar as lust in Sodome amongst old and yong Princes and people Yet me thinks we should remember how direfull the threatning is how certaine the execution o Exod. 20.7 The Lord will not hold him guiltlesse that taketh his Name in vaine How might we hope to haue freest sinnes in gracious measure restrained if this little notice of the Apostle might be as Frontlets betweene our eyes that where mans iustice fayleth God with his vengeance makes supply VERS 7.8 For God hath not called vs vnto vncleannesse but vnto holinesse He therefore that despiseth despiseth not man but God who hath also giuen vnto vs his holy Spirit THe words conteine new reasons for the generall exhortation to the studie of sanctity First as some think frō the Author as others from the end of our calling Secondly from the foulenesse of the sinne in case we be found negligent the contempt reacheth vnto God Thirdly from the rich bounty of God in giuing his Spirit vnto vs. God hath not called vs vnto vncleannesse c. The Christian calling warrants to no man vncleannes leads vnto holines Therefore it is the vsuall stile p 2. Tim. 1.9 the holy calling because it leades to holinesse and though it find vs not holy yet it makes vs so And if there bee any terme therein seeming to tend vnto licence yet so it is mollified and explained that vncleannesse is still excluded see Gal. 5.13 And see how euery thing in it sauours of holinesse the q 1. Pet. 1.15 Caller is holy the meanes and r Ioh. 17.17 instrument holy the Spirit the immediate worker the fountaine of all holinesse Vse So that they are imputations no lesse then blasphemous charged vpon the profession and calling of Gods people that it should teach or approue vncharitablenes couetousnesse licencious loosenesse c. Why hath Satan filled mens hearts to lie against the holy Ghost I had almost said to blaspheme him in the highest degree How hath hee cursed to the pit of Hell all filthinesse of the flesh and spirit How is hee ſ Ephe. 4.30 grieued with the vncleane conuersation of the wicked How restlesse makes he t 2. Sam. 24 10. conscience in the least stepping aside of them he hath sanctified and proclaimed them all hypocrites that calling on the Name of the Lord depart not from iniquitie As many of vs as desire to know our selues partakers of the Heauenly Vocation let vs bee carefull to u 2. Cor. 7.1 purge from all filthinesse of the flesh and spirit to bee x 1. Pet. 1.15 holy as hee that hath called vs is Holy Profane persons as Esau scoffing at the studie of Sanctitie in Gods children haue no part in this prerogatiue but such only as are called to be Saints As little Libertines that turne the Grace of God into wantonnesse and from some beginnings of seeming holinesse receiued incourage themselues to licentiousnesse First Illum nation which yet y Heb. 6.4 Castawayes are partakers of so farre as to become z Mat. 7.22 Prophets and Teachers in the Church of God Secondly Compunction contrition teares for sinne which had place in the Traytour a Mat. 27.3 Iudas in profane Esau Thirdly Partiall and Temporary reformation To which euen b Mar. 6.20 Herod ascended and those cursed reuolts That c 2. Pet. 2.20 21. turne backe from the holy Commandement giuen vnto them VERS 8. Hee therefore that despiseth c. THe second reason inferred out of the former it implies the contempt of God because it is he that calleth to holines Ergo conceiue the Apostle to preoccupate what ignorance might obiect Obiect They are men by whom wee are called Solut. It is God that calleth though by mans ministery Therefore he that despiseth despiseth not men but God Contempt of Ministers in their regular prescripts stayes not in the persons of Ministers but reacheth to the Maiestie of God As the contempt of an Ambassadour toucheth the King whose Ambassadour he is Therefore said our Sauiour d Luk. 10.16 He that despiseth you despiseth me The reason is because
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
to prie into the infirmities of Brethren o 1. Pet 4 8. Loue must couer a multitude of sinnes seldome is a charitable man curious or a curious man charitable VERS 11.12 And that yee studie to bee quiet and to doe your owne businesse and to worke with your owne hands as wee commanded you That yee may walke honestly toward them that are without and that yee may haue lacke of nothing A Third breach of Sanctification here specified is the care of quiet and peaceable liuing together in Christian societie Wherin considerable are First the duety Secondly the meanes auaileable to performance of it The duetie Studie to be quiet The word signifies to seeke after with a kind of holy ambition as it were thinking it our honour to calme our turbulent spirits and to liue at peace Truth is Obser Mans honor stands in gracious practices and thereof should a Christian be ambitious It is a mans p Prou. 20.13 honour to cease from strife sayd Salomon speaking to this particular Possesse your selues in holinesse and q 1. Thes 4.4 Honour in Holinesse which is your Honour r 1. Pet. 5.5 Decke your selues said Peter with lowlinesse of mind That Grace of God how vilified soeuer amongst men yet makes vs glorious in the sight of God For Can there bee to the sonnes of men a greater honour then to hold semblance with the Maiestie of God Glorious is that Image of God wherein wee were created whereto we are renewed into which we are ſ 2. Cor. 3.38 transformed from glory to glory which also wee manifest by gracious practice Vse Hither therefore let vs turne the streame of our ambition And as Paul speakes to the Criticke Censors of his time If you will needes be iudging vse your t Rom. 14.13 iudgement in this not to put a stumbling blocke before the weake so If we will needes be ambitious hither bend our ambition to grow honourable by vertuous practice See 2. Cor. 5.9 The desire of honour and of a name amongst men is naturall and not simply to bee condemned the errour is chiefly about the means Let vs make vs u Gen. 11.4 a name say they at the building of Babel their proud attempt if it had no other issue should winne them fame amongst men How much more precious is the name of the righteous amōgst all posteritie When the name of the wicked rotteth and their memoriall perisheth with them The ambition of worldlings noted by DAVID is to call their houses after their x Psal 49.11 names to erect Monuments of costliest fabrique to perpetuate their remembrance How much better had it beene for many of them if their memorie had beene buried with them So lothsome are they become amongst men by their abominable liues that they scarce euer come into mention of Gods people but with a style like that of Ieroboam the sonne of NEBAT y 2. King 10.29 that made Israel to sinne Thus thinke we the least degree of Grace is more glorious then all the glorious aduancements that the world can afford vs. To bee quiet The quiet commended to our ambitious seeking after conceiue to import not onely peaceablenesse and shunning contentions and vaine ianglings but a contented calme conuersation opposite to tumultuous turbulencie and restlesse intermeddling with things that concerne vs not A duety much to be indeuoured in no age or Church more necessary to bee vrged then our owne abounding with so many busie spirits and restlesse Malecontents Athens it selfe nothing so mad vpon z Act. 17.21 Nouelties as our English Nation I haue wondered often to see our guises of apparell so many times disguised our people so Cameleonlike transfashioned into the Italian Spanish French any forraine forme they haue but seene in Nations where they haue traffiqued and haue thereout concluded leuitie to be after a sort our Nationall sinne It much strengthened me in the opinion to consider in matters of more weight our loue of change the Israelitish humor reuiued in vs in Church-gouernment to a 1. Sam. 8.5 be like to other Nations Though we haue seene Gods blessing on our Ministerie to the enuy of Aduersaries and admiration of Neighbour Churches and haue demonstrated our Discipline to suite with the Primitiue and Apostolicall state of the Church this yet seemes wanting that we haue not experimented forraine formes nor shaped our Altar according to the b 2. King 16.10 11. fashion fetched vs from Damascus from forrein Countries I could wish our tumultuous and almost mutinous stirrings in that kind had not made vs a reproch amongst Papists and a scandall amongst the enemies of the Gospel My prayer to God shall bee to settle vs in vnitie of minds and affections that wee may c 1. Cor. 1.10 speake and thinke one thing studying the things that concerne peace and wherewith we may edifie one another The meanes auaileable that way the Apostle prescribes vs First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To doe our owne businesse The question is here what we may call our owne businesse wherein without censure of curiositie and disturbance of peace we may imploy our selues There be that thinke the whole spirituall estate of another in euery respect alienum d Gal. 6.5 Euery man shall beare his owne burthen And are they e Gen. 4.9 their brothers keepers The truth is there is in this kind a degree of vnlawfull curiositie f Mat. 7.13 busie to inquire into other mens too slothfull to correct their owne sinnes Howbeit the charge is not vainely giuen g Leuit. 19.17 To rebuke a brother not to suffer him to sinne to h Iam. 5.19 20. conuert him that goes astray Secondly Nor hath Gods Spirit in vaine animated to the duetie by remembring first the excellencie i Mat. 18.15 of the worke Secondly the good that comes to our Neighbour Thirdly and the k 1. Pet. 2.12 Glory redounding to the Grace of God There are of a contrary spirit that with some prettie distinctions can winde themselues into all businesses In contentions they deale as Neighbours in State businesses as subiects In other mens sinnes as Christians In all humane things as men Homines sunt humanum nihil à se alienum putant Thus let vs thinke as many as loue peace with holinesse They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our owne things whatsoeuer concerne vs within compasse of our generall or personall calling They are extrauagants that wander out of those bounds Obser Our imployments then by PAVLS prescript must stay within the limits of our calling Thence was that sharpe taxe of Peter by our Sauiour l Iob. 21.22 Quid hoc adte It may be that smart reproofe made Peter giue charge against curiositie as against theft or murther no man must suffer as a thiefe or murtherer no nor as a m 1. Pet. 4.15 busibody in things that concerned him not Truth is that Polypragmaticall spirit heares ill amongst
propertie of labour let vs annexe the qualitie of the matter wherein it is to be imployed which Paul hath in a like exhortation specified it must be some n Ephe 4.28 good thing That good thing so far as it concernes speciall callings conceiue to be both honestum and vtile an honest good thing a profitable good thing Honest it must bee that there bee no repugnancie betwixt the particular and generall calling that bindes to strictest obseruance of r Phil. 4.8 vertuous goodnesse As damnable as the most sluggish negligence is double diligence of many in euill toyling themselues euen to ſ Wisd 5.7 wearinesse in the wayes of wickednesse As how many callings are there as they are foolishly termed whose very matter subiect is sinfull Complexion-makers they say there are for deformed Strumpets that know how to varnish ouer with Vermilion the most wain-scot faces to fill vp the furrowes that wrinkled age hath drawne in their cheeks Cyprian de disc habit Virgin there be that haue learnd to make white haires blacke blacke white as if they meant to giue our Sauiour the lie and to prooue conclusions with the Almightie Many that busie their heads and beat their brains to deuise new-fangled and anticke fashions of apparell for braine-sicke Gallants Sufficeth it such to say they are painfull in their imployments So may a thiefe or Pirate say hee trauels and ventures farre for his purchase Truth is many a man takes more paines to goe to Hell then almost the holiest to goe to Heauen As it must bee honest so profitable also wherein our labour is bestowed profitable I meane to communitie that it may haue place here that Paul speakes The manifestation of the Spirit is giuen to euery one t 1. Cor. 12.7 to profit withall Not onely prophecie and tongues and gifts to teach are the operations of the Spirit But u Exod. 31.2 3 BEZALEELS and AHOLIABS skill to graue c. is the worke of Gods Spirit And therefore are gifts and faculties offices seuerally distributed in the body of Christ that by consideration of mutuall necessitie the members might haue the same care each for other and no man inclose his abilities to his proper vtilitie In which respect fault First our curious crafts our vaine vnnecessarie imployments in Minstrelsie and the like for Cui bono so I meane as to be made a trade for Christians to liue in Secondly but more our pernicious professions that find too much applause amongst voluptuous Sensualists Tertul. Cyprian de spectaculis as that of Pantomimes and Histrionicall Stage-players amongst others holden so accursed and damnable Our personall industrie Paul requires but in things that are good that is honest and apparently profitable to community So of the duetie the reasons follow First As we commaunded you Quest Had Paul authority to prescribe in matters of Ciuility Answ First There be that allot to the Ministery power to order things Ciuill and make euen Ministers Custodes vtriusque tabulae The difference betwixt Ciuill and Ecclesiasticall Magistrates they conceiue to stand not so much in the matter of the prescripts as in the ends of prescribing and manner of inferring As heeding Ciuill duties stands in force by Gods Law and tends to grace Christian profession so prescribes the Ecclesiasticall as meanes to support societies so the Ciuill Magistrate Neglect of such prescripts the Magistrate punisheth with the sword or some corporall mulct The Church onely with spirituall censures Secondly But what if we say It was done cessante Magistratu Truth is in Pauls time Princes were Heathenish perhaps also negligent in ordering affaires of Gouernment at least not taking into their care the Church of God Sure I am it is no arrogancie in a Minister to remember the people of duties of Ciuill honestie and to vrge vpon their consciences care of obedience to any Gods Commaundements And they that sleight such prescriptions though but of Ministers shall beare their sinne and make more heauie their owne iudgement The second reason is from ends and vses of such their industry First That they may walke honestly towards them without The word may be rendred seemely and according to good fashion Honestie in Scripture imports three things First Vertuous goodnesse Secondly Grauitie Thirdly Seemelinesse or decencie I am willing to follow the Authentique Translation and thinke without strayning the obseruation flowes hence That Industrie is no small part of honestie First vertuous goodnesse I am sure there is much in it it being the nurse of all vertuous affections Secondly the comelinesse of it such that it hath approbation from very aliens And not without cause said Salomons mother of the industrious woman x Prou. 31.31 Her workes praise her in the gates So that their error is palpable that haue pent vp all honestie within the limits of seuenth and eighth precept and thinke all honestie stands in chastitie and fidelitie so their bodies bee kept from adulterous vncleannesse and their care be to pay euery man his owne how euer dissolute their liues are otherwise the wrong is vnsufferable if they be censured of dishonesty These are I confesse some parts of honesty yet stands not all honesty in chastity and particular iustice In Pauls iudgement an Idler or busibody is no honest man no though his chastity and fidelity were as great as that of renowmed y Gen. 39. IOSEPH Yea there is honesty in hearing the Word of God and he is no honest man that doth not with z Luk. 8.15 an honest heart receiue it and bring forth fruit with patience What thinke you of Sodomites were they honest men Neuer saw the Sunne a people more conspurcate with lust and all abominable vncleannesse Yet by our Sauiours sentence Sodomites are more honest then such as despise Ministers in their Ministerie I am sure the a Mat. 10.14 15. state of the Sodomites shall be more tolerable in the day of Iudgement then the state of such honest men Secōdly How could I wish many religiously affected to the Word worship of God more carefull of this point of honesty that it neuer might be told in Gath There are amongst the most zealous Christians Idlers Busibodies inordinate walkers that eat not their owne bread How doe such blemish our holy profession an cause the way of God to bee blasphemed amongst aliens Remember that industrie is some part of honestie so iudged amongst aliens towards whom Paul aduiseth To walke in all good fashion and honest deportment Towards them without So calles hee all those not yet called into the Church of God And euen towards such aliens must Christians walke honestly and without offence precepts See Col. 4.5 1. Pet. 2.12 3.1 16. First to preuent their blasphemie of that great name that is called vpon vs. Occasioned by any our least exorbitancy Not left vnpunished in those that occasion it No not in b 2. Sam. 12.14 DAVID that man
euery one seriously thinke of it there is not a vaine oath no nor y Mat. 12.36 an idle word but thou art countable for it at that Day How much more for thy Periuries and Blasphemies against God and his Truth And let no man flatter himselfe thinking his greatnesse or smalnesse his age or youth shall excuse him before God z Reuel 20.12 Great and small stand before God to be iudged after the things written in the Bookes And euen of the Iollities of Youth said SALOMON a Eccl. 11.9 the Lord shall bring them to Iudgement Nothing shall stead thee at that Day but Faith and Repentance Lest any say euen that Day may bring Repentance to Saluation and the Lord is mercifull and will then be entreated heare what Paul hath That Day is b Rom. 2.5 a day of Wrath to all impenitent sinners and thou mayest crie and howle with c Heb. 12.17 Esau for the Blessing but shalt find no place for Repentance because thou neglectedst the time of the Lords Visitation A second vse S. Paul points vs vnto in his owne practice and S. Peter also hauing described the terror and glorie of that Day it should teach vs all faithfulnesse in our Vocations and Callings d 2. Cor. 5.11 This terrour of the Lord should make vs perswade men yea saith Peter e 2. Pet. 3.11 What manner men ought we to be in all holy conuersation and godlinesse Fooles as we are we dreame of too much strictnesse in holy courses and generally it goes for an Opinion currant amongst the wise We may be iust ouer-much Alas brethren doe we consider the Maiestie Power Puritie strict Iustice of the Iudge when wee thus speake He that brings euen idle words to Iudgement and forgets not a thought of disobedience how will hee spare our grosse negligence and presumption How our formalitie and vnreuerence in his seruice Saith PETER What manner ought we to be in holinesse Euen Angelicall puritie were little enough to present vs to the eyes of that Iudge It is his great mercie to vs that he hath promised to f Num. 23.21 see no iniquitie in IACOB nor transgression in Israel yet so as that he would haue vs endeuour g 1. Pet. 1.16 to be holy as he is holy and to h 1. Ioh. 3.3 purge our selues as he is pure The last thing to be considered are the effects and consequents of his comming some of them respect the dead whereof alreadie others the liuing that remaine at his comming some others both VERS 17. Then we which liue c. AVGVSTINE here propounds the Question Augustine Whether they whom Christ shall then find aliue shall not die at all or whether in their passage towards Christ in the Aire they shall die and be reuiued and seemes to incline to that opinion that they shall haue their death and be againe mirâ celeritate reuiued Against him directly is the Apostle i 1. Cor. 15.51 We shall not all sleepe and PETER Christ is ordained of God to be Iudge k Act. 10.41 of quicke and dead His Arguments are of small moment To l Gen. 3.19 dust thou shalt returne and It is m Heb. 9.27 appointed to all men once to die Caietanes answere is briefe but pithie The Statute saith he is regular but illos non mori est singulare There be that haue their priuiledge and dispensation Touching the manner of this Raptus whether it shall be by Ministerie of Angels as seemes to bee implyed Mat. 24. or by an immediate power of God making our bodies of that agilitie that as Birds we shall mount vp into the Aire is not curiously to be disputed Quest If any shall aske What the vse is of our meeting the Lord in the Aire whereto it serues Answ First to fill vp the n Iude 14. Maiestie and Glorie of the Iudges presence Secondly to be his Assessors in the Iudgement to bee pronounced and executed vpon the vngodly Which made Paul say We o 1. Cor. 6.2 shall iudge the world whether by way of Comparison as Niniuites are said to p Mat. 12.41 condemne Iewes or by way of Approbation is indifferent to be resolued Obser Here onely take notice of the glorie God reserues for his children against the Day of Iudgement that howsoeuer they are here contemned and in the estimation of the wicked as the scumme and off-scowring of the world the Lord Christ shall then honour them so farre as to make them his q 1. Cor. 6. Assessours in the Iudgement of the World In the Regeneration they shall sit on r Mat. 19.28 Thrones iudging the Tribes of Israel Such honour haue all his Saints Vse And let it be our solace against all the contempt we liue in in this World I know not how that temptation of Infamie and Reproch preuailes much with many gladly wee would all be some-bodie in the eye of the World And because we see Religious courses so euerie where loaden with disgrace many exceeding many shrinke if not from practice yet from open profession of the Gospell Now if wee had wisedome to measure the happinesse and glorie of Gods children not by their outward state in this life but by their condition in the life to come wee should neuer enuie vnto Salomon his Royaltie nor to any Monarch of the Earth the perfection of Maiestie For to which of the Kings of the Earth said the Lord at any time they shall be his Assessors at the day of Iudgement except to such onely as contentedly submit themselues to beare his Reproch and that haue learnt with MOSES to ſ Heb. 11.25 26 count the rebuke of Christ greater honour then all the Maiestie that the World can afford them They also shall die like men and be countable for the iniuries and oppressions they haue loaden Gods children withall yea if they repent not their vngodly deedes stand to be iudged of them whom they haue contemned and despightfully entreated Obser The last consequent of Christs comming here mentioned is the admission of Gods children to the perpetuall societie of Christ and fellowship in the blessednesse and glory of his Kingdome The excellencie of that state see at large described Reuel 22. Vse And let it teach vs to long and pray for that blessed appearing and comming of the Sonne of Man t Reuel 22.17 The Spirit and Bride say Come yea euen come quickly Lord Iesus The u Rom. 8.19 Creatures with earnest expectation wait and long for the manifestation of the sonnes of God And by how many meanes doth the Lord labour to draw our Affections towards that blessed Estate exercising and euen loading vs with Afflictions in this life giuing vs taste of the comforts he hath prouided for vs in the life to come in the Peace of Conscience and first fruits of Sanctification yet so as wee haue neither in perfection nor without interruption To what end but
day and at death to bee found in Hell in torments What to spend our dayes in wealth and iollity and in a moment to goe downe to Hell Heare those wretched men crying out of their folly when it is too late i Wisd 5.8 What hath pride profited vs and what hath the pompe of riches brought vs All these are vanished as a shadow passed away as a Post left nothing behind them but guilt and paine torturing and tormenting the soule without ease or hope of end Let me therefore say as Isai Oh k Isai 55.6 seeke the Lord while hee may bee found call vpon him while hee is neere There is yet place for mercy when that Day commeth Nothing but indignation and wrath tribulation and anguish vpon the soule of euery one that hath done euill VERS 4.5.6 But yee Brethren are not in darkenesse that that Day should ouertake you as a Thiefe Yee are all the Children of Light and the children of the Day we are not of the Night nor of darkenesse Therefore let vs not sleepe as doe others but let vs watch and be sober THe words haue apparently this scope to preuent the discomfort that might arise to Gods children by the noise of that so fearefull destruction that the Day of the Lord brings to the wicked Wherein besides the scope obseruable are First the condition and state of Gods children Secondly their priuiledge in respect of that state Thirdly the duety that concernes them in regard of both From the scope and practice of the Apostle subioyning comforts for Gods children immediatly vpon the mention of the terrour of the last Day thus much wee learne that are Ministers for our imitation Obser So to conuerse in terrifying the vngodly that wee forget not to comfort Gods children As we must warne the vnruly l 1. Thes 5.14 so comfort the feeble-minded This is that I thinke Paul calls m 2. Tim. 2.15 Cutting or deuiding the Word aright our Sauiour Giuing the houshold their portion when wee share out to euery one what belongs vnto him terrour to whom terrour comfort to whom comfort belongeth So ISAI n Isai 10.11 Woe to the wicked it shall bee ill with him for the reward of his hands shall bee giuen him But say to the righteous It shall bee well with him for they shall eate the fruit of their doings Reasons may bee First the tender disposition and temper of their hearts readie to bee immoderately cast downe with the least noyse of any thing that sounds terrible from the mouth of the Lord. o Isai 6.2 They tremble euen at the words of the Lord that howsoeuer wicked men are not mooued with the workes of God except they be maruailously extraordinary yet the very Word of God sounding any thing fearefull from him makes them cry out as MOSES p Heb. 12.21 I tremble and quake EPHRAIM and the Inhabitants of Samaria are brought in by the Prophet mocking at the Lords executions well q Isai 9.10 The brickes are throwne downe but wee will build it with hewne stones But see Iosiah when he but heares the Words of 〈◊〉 Law his heart r 2. King 22.19 20. melts and he is as a man ouer-whelmed with feare so that the Lord is faine presently to send him his cōfort that his eyes should not see the euill As an ingenuous childe trembles at the Word of his Father and more feares at the shaking of the Rod then a slauish disposition at the feeling of many stripes so c. Besides the truth is if there bee any thing terrible in our Ministerie it belongs not to Gods Children as they are such as if there bee any thing comfortable that is all and onely theirs See Esay 61. Rom. 16. Aug. de correption Grat. cap. 9. Some caueats must here bee remembred There are Children of God saith Augustine that are not so to vs though they bee to God as being written in the memoriall of God the Father Iohn 11.52 such was Paul before his Conuersion c. To these whiles yet in the state of Nature discomforts are not vnprofitable to bring them to Christ Moses brought Israel to the borders of Canaan though Ioshua diuided it for an Inheritance vnto them It had I thinke this Moral the Law is that that prepares vs to grace though the Gospell bee the instrument to conuay it into our hearts Secondly againe there fall out times when as Gods Children though they lose not their adoption yet forget to demeane themselues as becomes the Children of such a Father in such case God himselfe ſ Iob 13.26 writes bitter things against them and Paul casts forth the Thunderbolt of t 1. Cor. 5.5 Excommunication against the incestuous Corinthian that his spirit by Repentance might bee saued in the Day of the Lord Iesus Vse It warrants vnto a Minister a like course in teaching against the sottish prescripts giuen by their people Some we haue of this minde they would haue all Ministers at all times to al men as is said of Barnabas u Act. 4.36 sons of consolation and with these it is crime enough to be charged on a Minister that hee doth at any time though with neuer so good caution proclaime the Lords terrours Others againe cry out wee are too prodigall of our comforts they like better in vs the spirit of Iames and IOHN x Marke 3.17 those sonnes of Thunder It may be such sometimes is our indiscretion wee forget our rules of prudence but shall I tell you what I haue obserued in these prescribers of both sorts Those that call for continuall comforts are of all others most vnfit to receiue them such as neuer yet saw the horrour of sinne the terrour of the Iudge nor felt in any degree the bitternesse of a wounded spirit Onely they would haue their hurt healed with sweet words and are loth to take notice of the misery they are in by reason of their sinne And for the other sort howsoeuer they seeme to like best reproofes and threatnings of the sharpest yet if the finger be but pointed at their owne sinnes none so sensible or tender as they saue that vsuall their skill is such to turne off all from themselues to others It would be considered that these things are to be ordered not so much by times as by the people and state of their persons looke what is their condition such must bee their portion of the obstinate terrour of Gods Children comfort And because such is the estate of all visible Congregations that they are mixt companies consisting of both sorts they walke with rightest foot to the Gospell that so intermeddle these in their teaching that neither want what belongs vnto them Gods people hence learne no small part of Wisedome in all their reading hearing meditating of the Word of God that part of it especially that is spent in threatning and terror Know thou for thy comfort that fearest God and eschewest
the very iawes of the Deuill neuer yet had grace to bethinke themselues of the future state of their soules what is heard from men of better inclinations but peace and safety God hath giuen vs peace round about and linked vs in amity with most neighbour Nations The Gospel they say wee haue by Gods mercy preached plentifully amongst vs. These are I confesse great blessings of God But brethren where are all this while the fruits of the Gospel except the cursed fruits of disobedience may be imputed to the Gospel It is a remarkeable speech in Ieremie to the Iewes boasting of like priuiledge u Iere. 7.4 12. The Temple of the Lord the Temple of the Lord is amongst vs. But goe to Shilo saith the Lord where once I set my Name See what I haue done to it Hee would teach vs that his Grace is not tied to any particular place or people so but for their disobedience he may and will remooue it Where is Ierusalem the Citie of the great King of which the Lord said more then euer he said of any place x Psal 132.14 This is my rest here will I dwell for euer What is become of those Churches of Asia famous in their times and renowned through the whole world Where is Galatia Corinth Thessalonica and the rest all of them become either ruinous heapes or dwellings for cursed Mahumetans And as Paul speakes Let not vs be y Rom. 11.20 high-minded but feare For infidelitie and impenitency they were broken off By faith if there bee any we haue our standing But if for impenitency he spared not them let vs take heed left he also spare not vs. The Lord giue vs all grace ouer whom his Name is called seriously to thinke of these things and lay them to heart And to Gods children let this bee argument sufficient of watchfulnesse The generall securitie of the multitude that are amongst vs. As do others Whether this be added as a reason to disswade securitie or as a preuention to cut off what some might obiect I will not ouer-busily inquire It may be he conceiues some such obiection What meanes this taske of vigilancie so streightly laid vpon vs more then others Why may not we as others sleepe securely The Apostle implies answere Your state is other then that of others Therefore so must be your behauiour Yee are children of Light so are not others your behauiour should bee as discrepant as is your state from theirs Obser The difference of our state from others in spirituall things should draw with it a difference of behauiour z Ephe. 4.17 Walke not henceforth as other Gentiles walke your state is now different a Ephe. 5.8 Though ye were Darkenesse yet now are yee Light in the Lord. Walke therefore as children of Light The Scripture is plentifull this way calling still for our separation from the wicked not so much in our persons as in our behauiour How often beats the Lord vpon it to his people That sith hee had chosen them to bee his peculiar people they should flie from the profane customes and conuersation of the Heathen See Deut. 12. Iere. 17. and that of the Apostle b Rom. 12.2 Fashion not your selues to the world Vse It affoords vs answere to those foolish Arguments and pleaes for profanenesse rise amongst our people with whom the Argument goes for currant Thus doe others in other places profaning the Lords Sabbath c. Why not we I wonder they reason not for Idolatry Swearing Whoring c. For these things also doe many others Mee thinkes the answere is ready Our state is different God hath of his mercy c 1. Pet. 2.9 called vs out of Darkenesse into his marueilous Light that we should shew foorth the vertues of him that hath called vs not liue in the vices of the world out of which we are called And will we indeede be like to people profane and disobedient First saith the Apostle We d Ephe. 4.20 haue not so learned Christ if we haue beene taught as the trueth is in Iesus Secondly It is iust with God to make them e Reuel 18.4 fellowes in punishment that will needes be fellowes in disobedience Secondly There is another sort and they are much amongst men Mungrill Christians as I may terme them as it is said of Samaritanes They feared God g 2. Kin. 17.33 and serued their Idols and as of Israel They sware by the Lord h Zeph. 1.5 and by Melcom So these make a mixture in their Iudgement and practice of profanenesse and pietie of Christian Religion and Antichristian superstition heare as Protestants beleeue as Papists professe as Christians liue as Heathen talke as Saints doe as Deuils so abominable disobedient and to euery good worke so reprobate are they The Lord to Israel permitted no medleyes A garment of Linsey-woolsey his people might not weare nor sow their field with Miscellane to teach say most Interpreters how farre his people should bee from such medleyes in Religion And though I say not it is a perfect rule to trie truth of Religion and Grace by farthest distance from Heathens practice for I know there are some principles of i Rom. 2.14 the Law written in their hearts yet this I am sure of euill things should bee so much more detestable vnto vs because euill men practise them and for things good in their matter Gods children should adde another forme and manner of performance that they may be acceptable vnto God Shall I neede to adde other reasons Consider this First If we be Gods There is another k 1. Joh. 4.4 spirit in vs then in the world as different in his operations as exceeding in power We haue Paul telling vs That l Rom. 8.14 as many as are the sonnes of God are led by his Spirit and they are none of his in whom that spirit workes m Ephe. 2.2 that rules in the children of disobedience Secondly We should consider what Peter hath Christ hath ransomed and redeemed vs not onely from the guilt and punishment of our sinnes but from our n 1. Pet. 1.18 va ne conuersation taught by traditions of our Fathers They talke idly that boast of Christ their Redeemer from Hell whom hee hath not freed from the power of darkenesse Thirdly That of the same Apostle may not be forgottē o 1. Pet. 4.3 It is enough if any thing be enough that we haue spent our former times in doing the will of the Gentiles The little that remaines of life how little it is we know not wee should me thinkes willingly consecrate to the seruice of him that hath bought vs with a price The second duty concerning vs in respect of our gracious estate is Sobrietie strictly taken Hieron in Ezec. cap. 44. Ebrietas non solum in potione vini sed in omnibus rebus oslenditur quibus incontractibus in ne gotijs saeculi damnis
the Gospel It is of two sorts first generall whereby we beleeue the Doctrine of the Gospel in generall secondly particular whereby we beleeue it as true to vs. Of the first sort yee may conceiue the faith of the Eunuch being yet a Nouice q Act 8.37 I beleeue that Iesus Christ is the Sonne of God Of the second that of Paul Christ loued r Gal. 2.20 me and gaue himselfe for me Both these haue their vse in Christian Warfare one laying the ground of Comfort the other applying it to our selues Temptations yee shall see assaulting in both kinds the Deuill labouring to make vs Infidels in the generall that he may make vs incredulous in the particular Example In Cyprians dayes he stirred vp Nouatus to broach this Heresie That pardon of sinnes purchased by Christ belonged not to any denying Christ through feare of persecution though afterwards repenting a dangerous and discomfortable Ground the Mind giuing credence to that error and persisting therein the Conscience guiltie of that sinne apprehends nothing but horror and astonishment Not much vnlike are those we haue experience of at this day Thoughts of Atheisme and Blasphemie cannot stand with grace no not though abhorred mourned for striuen against A false conclusion giue way in that generall all comfort in thy particular failes thee Al. Omissions of knowne duties cannot stand with sanctification A false conclusion except it be mollified Of Asa it is said He remoued not the high places f 2. Chron. 15.7 yet was his heart vpright with the Lord all his dayes There be other infirmities besides that of ignorance out of which such omissions may proceed Thus in the generalitie wee see how Faith is oppugned withall how necessarie Faith and the right information thereof in the generall is for comfort Like thinke we of the particular for let generall grounds be neuer so firmely beleeued except with like firmenesse Faith can assume the Conscience is all-out as comfortlesse Euery temptation suppose to bee a secret Syllogisme Wherein sometimes we haue the Proposition corrupted after the Assumption assaulted that the Conclusion follow not to the comfort of Conscience In the question of Adoption Example whether we bee the sons of God thus reasons the mind for comfort of Conscience Whosoeuer are t Rom. 8.14 led by the Spirit of God are the Sons of God I am led by the Spirit of God Ergo I am the child of God Sometimes the Proposition is assaulted by Satan it must thus be vnderstood whosoeuer in euery particular action is led by the Spirit of God he onely is the child of God yeeld him but this to corrupt the principle thy conscience must assume the negatiue Sith u Iames 3.2 in many things wee sinne all and inferre the conclusion discomfortably Or suppose thou haue wisedome to vphold the Proposition as Paul hath directed that it is meant of those that in x Rom. 8.1 course of their life follow the Spirits guidance though in particulars the flesh preuaile then assaults he thee in the Assumption permits by no meanes to bee assured of our guidance by the Spirit of God So that we see how necessary against the euill Day it is to fortifie our selues with faith generall and particular By the way obserue how professedly the Church of Rome sets her selfe to hinder all solid comfort of the soule in temptation First Allowing vs no sound ground for generall saith the mâ—â—ters whereof wee must take on trust from them without daring to y Act. 17.11 search the Scriptures whether the thing be so out of which what faith can arise more then meerely humane Secondly accusing yea accursing the very endeuour of speciall faith as presumptuous allowing vs onely a coniecturall opinion and probable hope that it may be we are such and so qualified as they that shall bee heires of saluation What a paper brest-plate frame they vs of such faith to keepe out z Ephe. 6.16 the fierie Dartes of the Deuill Leaue them The second part of the Brest-plate is Loue of God and of our Neighbour The nature of this gracious affection is best knowne by sense Thus yet conceiue a description of it by effects first wel-wishing secondly adhering thirdly desire of vnion with the person loued The kinds of it they make two first Concupiscentiae whose maine scope in louing is the good of the louer secondly Amicitiae when wee loue whom wee loue for his owne sake without respect to our owne priuate Of this sort is that we owe to God and men It steads vs in the Spirituall Conflict first as an Euidence secondly by its Operation As an Euidence the very presence of it is a marke of our adoption and a 1. Ioh. 3.14 translation from death to life so that if euer the Conscience be fifted about the maine whether wee be in state of grace or not this gracious affection presents it selfe to the eye of Conscience to stay it from doubting Secondly by the Operation which ye may thus conceiue it causeth vs to cleaue close to what we loue and sets such a price thereon b Cant. 8.7 that nothing will cause vs to part with it Suppose the temptation be to forsake the Truth of Religion perhaps vpon such allurements as Domas was misse-led withall thus Loue teacheth to reason The truth of Gods Word I haue found to be Gods c Amos 1.16 power to my conuersion the same hath been d Psal 119.50 my comfort in trouble sweetnesse I haue found in it such as the Honey-combe cannot afford How shall I forsake this Truth c. The Helmet is Hope that is the firme expectation of the good things God hath promised and not yet exhibited the maine whereof is the end of our Faith the saluation of our Soules It is of two sorts first the hope of the Hypocrite which is as Iob sayth as the Spiders web with euery blast of temptation beaten downe inasmuch as it hath no sure foundation nor euidence to rest on secondly the hope of the Righteous that e Rom. 5.5 neuer makes ashamed The stead it doth vs in temptation is such that Paul calls it the f Heb. 6.19 Anchor of the Soulo Thus conceiue how There are certaine blessings which God hath promised Christ purchased yet we possesse not saue onely in title g Phil. 1.6 as To perfect the good worke begun to the Day of the Lord Iesus h 1. Cor. 1.8 To confirme vs blamelesse to the end To i Rom. 16.20 tread downe Satan vnder our feet c. The cases oft fall out that we feele nothing lesse then what is promised perhaps declining in stead of growing in grace weakening rather then establishing of faith c. the cunning Deuill working vpon aduantage of our sense labours thereby to ouerthrow our faith Here now is the vse of Hope expecting aboue reason and sense the blessings promised considering the faithfulnesse and power of the
my deare brethren in your holy indeuours thus comfort your selues Heauen and earth shall passe away but Gods Counsels shall stand Gods appointments are peremptory and he hath ordained vs to obtaine saluation The matter subiect followeth Vs. PAVL then belike knew himselfe to bee within compasse of this ordinance vnto life May wee not thence inferre that it is possible for Gods children to know their election No say Papists and others many except you make your conclusion particular of such as haue Pauls spirit and reuelation It was the priuiledge of Paul men of his ranke to know it and that knowledge they had by extraordinary reuelation Audio But how appeares it by any euidence of Scripture that Paul knew it by any other then the ordinary fruits and effects of election And according to that ground I thinke we may make the conclusion generall that sith all Gods children haue like euidences they may haue also like assurance of election We yeeld they had their priuiledge in the measure and degree of assurance the reason is plaine they had their priuiledge in the measure of common euidences Faith Loue Obedience Sanctity Yet sith the same euidences bee in a measure graunted to Gods children of meaner ranke allow them their measure also of certaine assurance The state of the question thus conceiue of certeintie in assent and perswasion they make three sorts one Naturall which ariseth from demonstration so know wee the truth of principles Another Supernaturall as that first of cleare euidence Secondly of Propheticall vision Thirdly of adherence A third they call Morall arising from grosse and figurall signes probable coniectures inclining our minds to one part rather then to the other as probably or possibly true and this is that measure or degree of certeintie which onely they allow to the ordinary rate of Gods children in the point of their election See we whether a degree of infallible certeintie bee not possible to all First The charge runs generally to all f 2. Pet. 1.10 Concil Trident. To make their calling and election sure and they were wont to cry Anathema to him that shall say Gods precepts are not possible by grace to be fulfilled Secondly Sundry parts of Scripture are penned purposely for this end that not Apostles onely but all Gods children g 1. Ioh. 5.13 might know they haue eternall life Did Gods Spirit misse his end in the inspiration Thirdly The Spirit that searcheth the deepe things of God is giuen to this end h 1. Cor. 2.12 that we might know the things that are giuen vs of God accordingly He i Rom. 8.16 testifieth that we are the sonnes of God Fourthly The fruits and effects of election whence the assurance ariseth take place in all Gods children k Act. 13.48 Faith Hope Sanctification c. What should let to ascend from the effects to knowledge of the cause Fiftly The dueties which God requires in respect of saluation and all acts of his grace thereto tending he exacts of all l Col. 1.13 Thankesgiuing laying downe life for his glory sake that hath so freely chosen and redeemed vs. Sixtly The necessitie of all Gods children requires it in respect first of m Luk 12.32 afflictions secondly of temptations And how can we thinke it the priuiledge of a few Quest Forsooth they tell vs first The heart of man is deceitfull aboue all things who can know it Answ The heart knowes it owne motions their Schoolemen acknowledge a reflection of the mind vpon it selfe The things of man the n 1. Cor. 2.11 spirit that is in man knowes secondly especially o Rom. 8.16 helped by the Spirit of God Obiect There are they say certaine counterfeits of grace so neere a-kinne to the current that euen the wisest may erre in the discerning of them Answ First that proues a difficulty no impossibility Secondly Gods Spirit hath stored vs with Characters and markes of difference infallible Obiect Perseuerance is vncertaine Answ How I wonder when first promised by the Father Secondly purchased by the Sonne Thirdly ratified and p 2. Cor. 1.20 21 22. sealed by the holy Ghost Vse Let vs leauing these Academickes whose profession is to doubt of all things resolue of nothing sith God hath pleased not onely to ordaine vs to life but to affoord vs the fauour to be acquainted with his ordinance q 2. Pet. 1.10 Giue diligence to make our calling and election sure to our selues Euidences amongst many take these two fruits and effects of this ordination to life First r Eph. 1.5 Adoption that gracious act of God the Father choosing vs in Christ to be his children knowne best first by ſ 1. Ioh. 3.1 right pricing and esteeme of this high fauour of God It is something to t Eph. 3.18 comprehend the length breadth height and depth of the loue of God Secondly Crosses sanctified in respect of their vse and fruit the smart common to children and bastards the u Heb. 12.7 11. fruit peculiar to the sonnes and daughters of God Thirdly x 1. Pet. 1.17 filiall feare of that gracious Father that hath chosen vs to be his children A second euidence of election y 2. Thess 2.13 is Sanctification The parts whereof thus conceiue first a care z 2. Cor. 7.1 to purge our selues from all filthinesse of flesh and spirit Secondly a constant endeuour to grow vp to full holinesse in the feare of God The end of the Ordinance followeth amplified by Antithesis Not vnto wrath but to obtaine saluation Not vnto wrath Obser It should seeme then there are some that are ordained to wrath The Collection is ancient and hath allowance euen from some Papists Negando quòd nos posuit Deus in iram affirmationem insinuat quòd reprobos posuit Deus ad iram Caietane As there are vessels of Mercie ordained to glorie so vessels of Wrath a Rom. 9.22 prepared to destruction Obiect That is true say some but prepared they are by themselues not by God Answ First What meanes the Apostle then for clearing of Gods Iustice in this point of Reprobation to flye to the Lords absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and power ouer his Clay The Answer had beene at hand to satisfie any mans reason They prepared themselues to destruction God ordained them not to wrath Secondly how apparent is it that the Apostle there speakes of Gods actions onely His Act it is to loue IACOB and hate ESAV to haue mercie and to harden whom he will If that be not plaine enough what say we to that of SALOMON He hath b Pro. 16.4 made the wicked for the day of euill and that of IVDE c Iude 4. Descripti ad hoc Iudicium Touching the cause mouing the Lord whether there be any other then the will of God as the foresight of Infidelitie c. is a question on this occasion not so pertinently disputed The Text leads vs to acknowledge
that it is as possible for God to cease to be God as to alter his Decree of Election To which adde those other blessings appendent pardon of sinnes in iustification the continuall supply of his Spirit to sanctifie and renew vs. These and the like are blessings already exhibited affecting Paul with ioy no lesse then g Rom. 8.37 38 triumphant in the middest of tribulation Obser If any say The ioy we speake of ariseth from sense and assurance of our sharing in these blessings which sense may h Psal 51.12 be lost Answ If lost as I confesse it may be the fault is much what our owne Secondly where sense failes faith should make supply Beleeuing aboue yea against sense that i Psal 73.1 yet God is good to Israel to such as are of a cleane heart They are sound conclusions Whom the Lord once loues he euer loues and his k Rom. 11.29 gifts and calling are without repentance God sometimes withdrawes the sense of his fauour whether for chastisement or for triall or for preuention alwayes in loue to his children From Dauid for chastisement yet 〈◊〉 loue and fatherly care lest he should perish in his sinne through impenitencie from Iob for triall yet in loue of purpose to iustifie his sinceritie against the imputation of mercenarinesse charged on him by the Deuill From Paul for preuention that he should not be l 2. Cor. 12.7 puffed vp through abundance of Heauenly Reuelations But if in things exhibited perhaps our ioy may faile vs yet in things promised wee haue constant cause of reioycing The blessings promised not yet reached vnto vs Hope especially hath eye vnto and that fils the heart with ioy vnspeakeable and glorious amids neuer so seeming causes of sorrow Be it that the Lord hath with-drawne the sense of his fauour yet hope there is such as makes not ashamed that he will yet lift vp the Light of his countenance vpon vs. Be it that he permits vs in some particulars to fall yet hope there is that m Psal 37.24 he will put vnder his hand Suppose wee feele a rebellious nature resisting against the power of Gods Grace Hope we haue built on Gods promise that a day shall come when the whole body of sinne shall bee destroyed and in the interim that n Rom. 8.35 nothing shall separate In a word against all euils that may assaile vs three things there are that we may with ioy behold in the promise First protection Secondly restitution Thirdly deliuerance In defects of good things and the small measures thereof First preseruation Secondly growth Thirdly perfection of Grace and Glory Doth the Lord permit vs to temptation His o 2. Cor. 12.9 grace is sufficient to support vs. Doth he suffer vs to bee ouercome in temptation Yet promiseth he restitution by a new act of grace raysing vs And at length to set vs out of the reach of all temptations Enioy we any good grace of God though in neuer so weake measure First hee assures vs that little is p 2. Cor. 1.22 a pledge of more Secondly euen that little he will enable q Reue. 3.8 to get finall victory Thirdly and to perfect it to the day of the Lord Iesus and after this life to make vs pure as he is pure perfect as our heauenly Father is perfect So many causes of constant ioy are there to all Gods children Where are they then that charge on Gods Spirit such a depth of sorrow and sadnesse-working in the hearts of his children and for this draw backe from entring Religious courses because their ioy which as Epicures they make their Idoll they thinke all lost applying that prouerbiall scomme taken vp I thinke amongst the cups of Germanie to Gods Spirit Spiritus Caluinianus est spiritus melancholicus What doe they lesse then blaspheme while they thus speake What when Gods Spirit promiseth r 1. Pet. 1.8 ioy vnspeakeable and glorious when Christ tels vs of ſ Ioh. 16.22 ioy that shall neuer be taken away PAVL that as well ioy as holinesse is the t Gal. 5.22 fruit of the Spirit shall wee dare thus to speake And is it no ioy that Gods children feele in pardon of sinnes peace of Conscience hope of glory See them u Rom. 5.3 ioying in afflictions triumphing in death professing more x Psal 4.7 sweetnesse in experience of Gods fauour then Epicures find in all pleasures the world can afford them This I adde more A profane Epicures heart is neuer free from sorrow either in sense or expectation or in the cause Salomon said not for nothing y Prou. 14.13 In the middest of laughter the heart is heauie Suddenly they are surprised with the z Dan. 5.6 terrours of death and iudgement or if they feele not yet they feare or if any haue so put from him all sense and feare of euill so much the more cause of sorrow and lamentation hath he because God hath hardened his heart that he may destroy him I say as DAVID a Psal 34.8 Oh taste and see how gracious the Lord is make experiment but a while in holy Religious courses I am deceiued if thou change not thy mind and say as SALOMON Of all other laughter and ioy b Eccl 2.2 it is madnesse Sure it is the ioy of Gods Spirit is not knowne but by experience which made Paul say c Phil. 4.7 It passeth all vnderstanding none but he that feeles it knowes the comfort of it Something wicked men imagine thereof partly by that they see in Gods children partly by sense of the contrary in themselues which made BALAAM d Num. 23.10 wish to die the death of the Righteous But the thorow vnderstanding of it is not gotten but by experience I beseech you seriously thinke of it and let not Satan by this idle suggestion depriue you of saluation It is a true saying of that Ancient Religio is lata though not dissoluta And as true that by changing our courses we lose not our ioyes but exchange them Transitory fading earthly ioyes for e 1. Pet. 1.8 ioy vnspeakeable glorious and that fadeth not away Or if this mooue not thinke of him that said A time will come when they must f Luk. 6.25 waile and weepe that feared not before the Lord and what Iob hath The g Iob 20.5 reioycing of the Hypocrite is but short they spend their dayes in wealth and iollitie and h Iob 21.13 in a moment goe downe to Hell What weeping and wailing shall there be amongst Epicures at the last day when they shall see ABRAHAM ISAAC IACOB and all the Prophets and righteous men i Luk. 13.28 admitted into Gods Kingdome and themselues shut out of doores Secondly As it serues to animate Gods children to continue their holy courses attended with ineffable ioy so withall to checke their needlesse framing of griefe and perplexitie to themselues after a
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
haue erst named honoris causa and cannot sine planctu remember Onely so much as circumstances may occasion further to notice I insist on Call to mind with me the commendation giuen by the Apostle to this people how hee professeth vndoubtfull perswasion of their election in regard of their rich measure of faith patience sanctitie become famous through the world exemplary to neighbour Churches and how to this people so euery way gracious beyond comparison he presseth necessitie of attending to prophecie the note thus kindly floweth What euer our measures of Grace may be how rich soeuer we be in faith and charitie our duetie still is to attend to preaching DAVID a man of Propheticall gifts and spirit ſ Psal 84.2 yet longs after Gods presence in the Tabernacle perswaded in all likely-hood that though the Lord might worke mightily in his heart by his priuate Meditations when not contempt but necessity detained him from the Congregation Yet that viua vox of the Prophets had in it aliquid latentis energiae MARIE long after her conuersion t Luk. 10.39 41. sits at our Sauiours feete to heare the gracious words proceeded from his mouth Where Martha her sister receiues her checke for not attending this vnum necessarium Take view of the vses it hath to men most inlightened and sanctified it will appeare without controuersie First Consider that howsoeuer in our first conuersion corruption of nature receiues the death-wound by this sword of the Spirit yet still remaines there aliquid amputandum something to be cut off and mortified We erre saith Bernard Bernard super Cantic ser 58. how much soeuer wee haue profited in mortification if we thinke our sinnes quite dead and not rather suppressed Velis nolis habitabit intra fines tuos Iebusaeus subiugari potest sed non exterminari The Apostle complaines him heauily of u Rom. 7.20 sinne dwelling in him euer fighting sometimes preuailing against grace And though it be true our priuate helpes of Fasting Prayer Diuine Meditation c. are of some force to abate the furie of Concupiscence yet in mortifying corruption this liuely x Heb. 4.12 two-edged sword of the Spirit the Word of God in the mouthes of his Ministers hath the preeminence of efficacie Secondly Euen to discouery of sinnes after greatest renouation it hath also necessary vse The y Iere. 17.9 heart of man is deceitfull aboue all things who can know it There are secret corners therein many wherein wickednesse lies lurking z Psal 19.12 Who can tell how oft he offendeth Oh clense mee saith DAVID from my secret from my vnknowne sinnes If this were true of Dauid a man of so excellent spirit such a diligent examiner of his heart vpon his bed who of vs may say hee sees euery corrupt propension of his heart and needs not daily profit in knowledge and discouery of his corruptions wherto though priuate looking into the a Iam. 1.25 perfect law of libertie be much auaileable yet the liuely b 1. Cor. 14.25 discouerer is Prophecie that is it that vnbowels corruption and best displayes the hidden nakednesse of the old Adam Thirdly How many are the errors and steppings aside of the most sanctified by actuall sinnes In c Iames 3.2 many things wee sinne all Fac vt non corruerim said HIEROME Hieron Certè offendi non in vno sed in pluribus God hath indeed sanctified afflictions to this end to reduce vs from our wanderings and hath giuen vs euery one into our bosomes Conscience to bee a remembrancer of our doings amisse yet neither crosses nor conscience haue power comparable with preaching to procure our reuocation So many vses hath it to Gods children in respect of the remanents of corruption See if not as many for behoofe of grace receiued As first for establishment and confirmation of our gracious estate For alas whose heart doth not tell him his owne infirmities Whose faith so constant as admits no wauering or resolutions so firme that sometime flagger not Or holy practice so stable that admits no interruption And though God hath bound himselfe by couenant to d 1. Cor. 1.8 to confirme vs blamelesse vnto the end And his free e Psal 51.12 Spirit be the principall stablisher of vs in grace yet his meane and instrument is this of Prophecie especially That was the reason Apostles where they had planted Churches returned in person f Act. 14.22 to confirme the Disciples hearts not resting contented to deale by letters Secondly Besides though the Spirit of sanctification cannot quite be extinguished in the hearts of Gods children yet may the liuelihood and vigour of his operations be abated The Apostle was perswaded of Hebrewes such things g Heb. 5.9 as accompanied saluation yet complaines of dulnesse growne vpon them in hearing And that Timothie to whom he giues so excellent commendation yet had neede of a remembrancer h 2. Tim. 1.6 to stirre vp his gift Reading hath his force this way yet the quickener indeed is the liuely voyce of a Preacher Thirdly Certaine abatements of the measures of Grace there are incident into the most sanctified abatements I meane of the very habite of Grace The Angell of Ephesus left his i Reuel 2 4. first loue we also admit our decaies and declinations For this end hath God ordayned the Ministery Not only for gathering of the Saints but for k Ephes 4.12 repare of those breaches tentation hath made vpon his Church Fourthly If these Reasons perswade not sufficiently necessitie of this Ordinance for the best and most sanctified yet I presume the Heresie of Perfectists is farre from vs. No man may say hee hath attayned perfection when so l Philip. 3.13 great an Apostle professedly disclaymes it In the easiest part of Christianitie that stands in knowledge and vnderstanding who dare clayme perfection when Dauid after so long daily studie of the Law of GOD professeth to m Psal 19.18 see wonders past his comprehension and Paul proclaymes of all men himselfe not excepted they know n 1. Cor. 13.9 but in part In matter of practice how farre shorter come wee when the most wee dare professe is that o Rom. 17.18 to will is present with vs. Fayne wee would trust p 1. Pet. 1.13 perfectly on the Grace of God but our incredulous hearts with-holden by Satan permit it not Fayne cast off the sinne q Heb. 12.1 that hangeth on fast and presseth downe sore that wee might runne with ioy the race that is set before vs but such a masse of coruption wee feele clogging vs that we can scarce hold on a Snayles pace to the Kingdome of Heauen So then whether we respect the sinne that dwels in vs or the Grace we haue receiued we see there is necessary continuall attendance to prophecie euen for the greatest amongst the Saints of God First for discouery of secret and vnknowne sinnes Secondly For increase of
after some smattering knowledge and seedes of Grace receiued despise meanes sanctified of their growth and establishment and will needes bee their owne keepers Paul speakes not but thunders against such g Heb. 10.25 as forsake the Assemblies of Saints Secondly How should this restrayne contemptuous Vse 2 insultings ouer others weakenesse behinde vs as they seeme in the measure of Grace First For alas h 1. Cor. 4.7 Who is it that discernes vs or what haue wee that wee haue not receiued And if receiued why boast wee In Gods discriminating vs from others in the measure of gifts cause wee haue of thankefulnesse none of pride when beginnings increase continuance of Sanctitie are meerly of God Secondly Our merits of Grace no more then theirs of vs it is true as of any Wee were in times i Titus 3.3 past disobedient serued lusts and diuers pleasures Thirdly In Nature as vncapable of all holy instincts as any Fourthly Our infirmities in first enterance as great as others Fiftly And our hinderlings haply may ouertake and out-strip vs in holy practice There remaynes the extent of Sanctification which is prayed to the whole of man and whatsoeuer faculty or part God hath allotted to the entyrenesse of his Nature Thus sorted by the Apostle The Spirit Soule and Body The Spirit vnderstand the intellectuall part of the Soule Paul cals it elsewhere The spirit of our minde the Soule the appetite and sensuall faculties common to vs with brutes the Body the outward man the instrument and organ of the Soule To these all and the whole of them Paul prayes increase and preseruation in Sanctity The points intended to our notice are two First There is no part or faculty of mans Body or Soule not that which may seeme most pure and excellent but needs to be sanctified Therefore is Pauls exhortation To be renewed in the k Ephes 4.23 Spirit of our minde in the most pure and spirituall part of the Soule And if it also haue beene depraued by the Fall of Adam how needes it not restoring by the Grace of Christ Defects in the vnderstanding are noted foure principall l Ephes 4.17 18 First Ignorance grossest ignorance in things that concerne Gods Kingdome Secondly Vanitie and no lesse then dotage about things that cannot profit m 1. Cor. 12.14 Thirdly Impotencie to know the things of the Spirit of God Fourthly n Rom. 8.7 Enmitie against the Law of God professed quarrelling against the Gospell and prophane befooling of Gods Wisedome in choice of meanes for mans Saluation And if the minde haue so farre degenerated how may the will be thought to keepe her first integritie so that Grace shall not need to alter but onely to excite or assist it That Cordurum in the Prophet which he cals not plumbeum or ferreum o Ezech. 36.26 but lapideum it is nothing else to Austine but mans will obstinate in euill obdurate against all goodnesse There were that taught the corruption deriued from Adam to stay only in the inferiour parts of the soule the appetite and sensualitie Mentior if I thinke not Papists most of that minde so Philosophically conceit they the Combate betwixt flesh and Spirit to import little more then that conflict Heathens obserued betwixt Reason and Appetite Generally it goes current that the higher faculties are infeebled only Grace alters not their qualitie but assists their infirmitie Contra. First Why then prayes Paul Sanctification to the spirit of man Secondly How perswades hee indeuour of Renouation in the spirit of our minde Thirdly Notes Enmitie in Natures Wisedome against Gods Law Fourthly And placeth something p Gal. 5.20 fleshly in the vnderstanding The purest part must be sanctified is therefore depraued in the quality and constitution of it The second point offered to our obseruation is that where truth of Sanctification is vouchsafed the whole of man partakes it no part or power of Body or Soule but feeles vertue of Gods Spirit purging corruption fastening impressions of holy Qualities Old things are passed away q 2. Cor. 5.17 Behold all things in the new Creature are become new And sure it is The Grace of Christ is euery whit as large as the sinne of Adam what it hath wounded Christs Grace hath salued that his power may appeare as great to saue as Adams was to destroy It may be this power of Gods sanctifying Spirit appeares not alike euidently in euery part yet hath euery particle his seasoning with Sanctitie Whereby true Sanctitie is discerned First from that Mocke-grace-Ciuilitie harbouring in the minde grossest Ignorance and Vanitie tolerating r Mat. 5.21 27. lasciuious wrathfull prophane affections Carefull of nothing saue of plausible outward carriage and demeanour in the eies of men Secondly From halting Hypocrisie rigorously handling sinnes it cares not for Å¿ Mark 6.11 20. tendering their dearling and with wantonnest indulgence cockering it Thirdly From pretended purity of heart while the tongue runs ryot in filthinesse rayling blasphemy the eyes are full of adultery the hands of rapine and violence c. May wee thinke the fountaine cleane that streames out such filthinesse or any these party-Deuils to bee perfect Saints By Pauls rule he is no Saint that is not wholly sanctified he hath sanctity in no part that is not sanctified in euery part VERS 24. Faithfull is he that calleth you who also will doe it THe second part of the Conclusion deliuering sweet consolation assuring them of obtayning the blessings prayed for the parts are two First an assertion God will doe it Secondly confirmation of the auouchment by a double reason First from the propertie of God hee is faithfull which implies his promise Secondly from the action of GOD begunne and continued in Pauls apprehension a pledge of Gods purpose to perfect and preserue them because he calls them Prayeth Paul for that which hee is assured the Lord will doe Belike then Gods promises and purposes that are of surest accomplishment must be furthered to accomplishment by prayer and such like meanes as God hath sanctified t Luk. 24.26 What more certayne then Christs returne to his glorie his humiliation being finished yet with what instance u Ioh. 17.5 prayes he of his Father his owne and his Churches glorie The x Reuel 22.17 20. Spirit and the Bride say Come though Amen hath testified that he will come quickly No man can thinke it strange that viewes First the qualitie and constitution of Gods decree touching grace and glorie so ordered that it is not absolute for the end but includes the meanes God hath chosen vs to saluation shall we say as those desperate howsoeuer we liue In no sort but y 2. Thes 2.13 through sanctification of the Spirit and Faith of the Truth Thence is that reasoning of the Apostle from Gods purpose touching the end to our necessarie vse and application of the meanes The Gentiles God decrees to saue No matter would a miscreant
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
First the Brethren Secondly all the Brethren Thirdly the rite or Ceremony with a kisse whose qualification is expressed it must be Holy Greete or salute Not much vnlike is that custome amongst vs to send commendations to those wee wish well vnto thereby signifying our louing remembrance and heartiest well-wishing to those that are deare vnto vs. From Pauls fact desiring by such courtesie to haue his loue manifested to the people of God we learne that In Christian loue it sufficeth not that the heart be kindly affected except we giue due testimonie of our well-wishing to the Saints of God What Iames speakes of faith thinke spoken of loue Shew me thy Faith thy loue by thy Workes SALOMON requires to shew our selues friendly Christians of old time were carefull in this kind whence in Church Primitiue grew their f Iude 12. loue-feasts as well to testifie as to procure loue and hence the ceremonie heere mentioned to salute with a kisse continued till dayes of Iustine Martyr Iustin Martyr Apolog. 2. in customarie vse before their approching to the Lords Table thereby to testifie their heartiest and vnfeigned well-wishing and reconcilement each to other Tertullian de oratione Tertullian blames the omission of that rite growne vpon the Church in times of their solemne fastings and Prayers then they withdrew that Osculum pacis when in Tertullians iudgement it was most conuenient and necessary Truth is the Nature of this affection is as of fire it can by no meanes be conceiled but breakes out and will find vent There is a kind of loue which Salomon calls g Prou. 27.5 secret open rebuke he preferres before it When men pretending I know not what feruency of affection to the Saints of God liue yet as strangers each to other And as men ashamed of that Cognisance of Christians content themselues to wish wel pray good to the Church of God society friendly familiarity so euery where commended as auaileable to cherish Grace they purposely decline Consider First how neerely it concernes vs to preserue reputation of Christians to giue testimony of our loue and hearty well-wishing to the Saints Hereby saith our Sauiour h Ioh. 13.35 all men shall know that yee are my Disciples if yee haue loue one to another Meanes hee onely of inward affection How can that manifest vs to the eyes of the world Except there be added visible testimonies of our beneuolent affection Secondly We cannot be ignorant how much discouragement it brings to Nouices in Grace to see themselues slighted by such as professe the faith The i Act. 6.1 Grecians seeing their widowes neglected grew to murmuring Thirdly If none of these mooue yet let the practice of worst men in their carnall affections sway vs. How willing are they the world should notice their brotherhood and consent in euill It is the shame of Christians to secret their loue to the children of God The persons are the Brethren the Saints of God to these he desires the testimonies of his intimous loue limited to these all extended The points are two First Though loue in some offices must bee extended to all yet are there offices to bee limited to the Saints In loue are foure things First Beneuolence Secondly Beneficence Thirdly Complacentia Fourthly Familiaritie From our beneuolence and well-wishing may none be excluded seeme they for the present neuer so vile k 1. Tim. ◠1 Prayers must be made for all euen for enemies of the Church And for Beneficence the charge runnes generally Doe good to all l Gal. 6.10 A Specialtie in these must be reserued to Saints yet may none be simply excluded from them As touching that Complacentia contentment and pleasance taken in men and that which flowes from it Familiaritie they are so peculiar to Saints that they cannot without suspition of vnsoundnes be extended to Aliens Dauids protestation m Psal 16.3 All my delight is in the Saints on earth and in such as excell in vertue And I am n Psal 119.63 a companion of all that feare thee and keepe thy Statutes And I haue not haunted o Psal 26.4 with vaine persons nor sate in the assemblie of mockers The charge is With such eate not p 2. Cor. 6.17 separate your selues c. And that neerest loue and testimonies thereof should thus bee limited to Saints euinceth First our neerest coniunction with them in the body of Christ by the bond of the Spirit There are neighbours in Nature by Cohabitation in Affection in Grace Besides that most of these proximities may haue place in the Saints of God how neerely hath the Lord combined vs in the body of Christ vnder one head and quickned vs by the same Spirit Secondly though enemies may not be excluded from our loue yet who makes question but friends must be preferred in the measure of louing To SAVL an enemie DAVID shewed kindnesse But his soule q 1. Sam. 18.13 claue to the soule of IONATHAN Men in nature are enemies only Saints are friends to Saints Thirdly their merits of vs are far greater then any can be of Aliens By their Prayers and spiritual gifts and holy example they may be furtherances to vs in the way to life Iustifiable therefore against all cauils of gracelesse and malicious men is this prudence in Charity Generally wee see men that most hate societie with the Saints of God are first that finde fault with their strangenesse in matter of familiar conuersation Reason they thinke they haue sufficient to hate their holy faith and profession that they see them so partiall in their affections How could I wish they were such as with whom Gods children might with comfort conuerse But first if that be a precept of Gods Spirit Not r 1. Cor. 5.11 to eate with that brother that is a fornicatour or otherwise scandalous Secondly if Pauls charge be ſ 2. Thes 3.6 to withdraw from euery Brother that walkes inordinately Thirdly If Dauid and Ieremie held it part of their righteousnesse t Iere. 15.17 Not to sit in the assemblie of mockers with what warrant may Gods children make such their familiars Fourthly and alas what may a man expect to heare or see in such societie other then Lot in Sodome Onely what may u 2. Pet. 2.8 vexe a Righteous soule Fiftly it is not for nothing Salomon aduiseth to be so charie of our company Lewd examples are infectious Lewd mens indeuour x Pro. 4.16 to draw Gods people to their owne excesse of riot Lastly Gods precept Saints practice call vs alwayes to y Gal. 6.10 limit the specialtie of our loue the testimonies of our intire affectiō to the houshold of faith Reproueable rather is that promiscuous charitie as it is pretended to be in too frequent vse amongst men professing the feare of God whose friendliest kindnesses run without difference to all as well Aliens as Brethren that know no oddes betwixt the Church of
sort willingly putting from them that fruit of the Spirit ioy in the fauour and free grace of God That though the Lord hath done wonderfull things for their soules deliuered them from power of darkenesse mortified their corruptions sanctified them by his Spirit yet macerate their soules with sorrowes and pine away in perplexed feares of the wrath of God from which they are deliuered What is it that should thus perplexe a Childe of God truely fearing his Name and desiring in all things to liue honestly Is it their past sinnes they are no sooner repented but they are forgiuen and so esteemed as if they had neuer bin committed Is it their present imperfections They are couered with the perfection of Christs obedience Is it the rebellion of their hearts That issues not from them but from k Rom. 7.20 sinne dwelling in them Is it doubt of perseuerance That is founded on how many pillars that shall neuer bee shaken Gods l Iohn 10.29 power and promise Christs merit and intercession Gods Spirits vertue and continuall subministration Is it afflictions They m Rom. 8.28 worke to our good Is it Death n Heb. 2.14 Christ hath ouercome it Is it Iudgement It is o Rom. 8.33 God that iustifieth Is it Damnation There is none to them that are in Christ To conclude thou canst thinke of nothing that can be true cause of sorrow to thee being in Christ not walking after the flesh but after the Spirit p Psal 43.5 Why art thou then cast downe my soule and why art thou so disquieted within mee Trust in the Lord he is the helpe of thy countenance and thy God q Phil. 4.4 Reioyce in the Lord alwayes and againe I say Reioyce He is not thorowly thankefull for Gods fauours whom they affect not vnto reioycing And let that bee a second point of notice from this Text that Gods fauours ought to affect vs euen to reioycing So is the Precept r Phil. 4.4 Reioyce in the Lord alwayes againe I say Reioyce he doubles the mandate to shew the necessitie of the dutie The end of Leuiticall Festiuities was this It is in truth the top of Thankefulnesse arguing not onely our sense of Gods fauour but our right prizing and valuation of his blessings Who feeles himselfe affected with Ioy for a benefit of no esteeme with him And who but a man conceiuing some singular sweetnesse in the fauours of God can bee affected with them vnto reioycing Therefore the Lord sometimes permits vs to sense of the want of them that in the restoring we might find fuller comfort Ber. in Cantic Serm. 68. Sweetly said BERNARD Placet cunctis securitas sed ei magis qui timuit lucunda omnibus lux sed euadenti de potestate tenebrarum iucundior Transsisse de morte ad vitam vitae gratiam duplicat It is his opinion that though Angels in Heauen haue their Ioy in that God was pleased to preserue them in the state of Blessednesse yet more full is the Ioy of Gods Children the sonnes of men that once fell from their happinesse and are againe restored by the death of Christ Lamentable is the coldnesse of our affections in enioying the fauours of God that howsoeuer wee can sometimes say God a thanke yet euen his prime fauours such as accompany Saluation few are so farre affected withall as to reioyce in them It were well wee did not sometimes murmure against him for the small measures of Grace bestowed on vs. It seemes little to vs to Å¿ Marke 9.24 see our infidelitie and striue against it though that argue the presence of Faith except wee obtayne full victorie against all doubtings Little we thinke it that wee haue a t Nehem. 1.11 desire to feare Gods Name though euen for that Nehemiah layes clayme to the promise of God except wee be quite rid of all securitie and euen seruilitie in our feare Little that wee haue receiued a desire in all things to liue honestly though that in Pauls acknowledgement be the u Heb. 13.18 marke of a good Conscience except also our abilities to doe good bee answerable to our will Oh Brethren consider These little gifts are great fauours if we consider our no merits at the Giuers hands yea our deseruings of the contrary Be admonished to acknowledge them according to their worth and to make euen the lest testimonies of Gods fauour occasions to thee of reioycing x Mat. 25.23 Hee shall neuer bee ruler ouer much that is not faithfull in his little Neuer let him looke for perfection that rightly prizeth not the beginnings of Grace in his heart But much more damnable is that discontentment at sundry prime blessings tending to life and godlinesse to be seene in our multitude It was in Pauls esteeme a chiefe Blessing granted vnto Iewes that to y Rom. 3.2 them were committed the Oracles of God A speciall fauour God promiseth it to his Church To z Ier. 3.15 giue them Pastours after his owne heart to feed them with knowledge and vnderstanding Saith the Euangelist of it vouchsafed to ZABVLON and NEPHTHALI It is a Mat. 4.16 as light to them that haue long sitten in darkenesse and in the shaddow of death O wretched Miscreants they that cry out vpon this blessing and fauour of God as of some great vengeance and as Gadarens preferre their swinish affections and brutish pleasures before the sacred Word of God that should bee to vs as to IEREMIE b Jer. 15.16 The very ioy and reioycing of our hearts Wonderfull is Gods patience in mens prouocation I should else wonder that hee had not long since sent vpon vs c Amos 8.11 that famine in the Prophet not of bread and water but of hearing the Word of God Quest Lastly would any know how he may prouide to haue this holy Ioy alwayes conuersant with him Answ Three Graces of God there are especially auayleable this way First Faith Secondly Hope Thirdly Constant Obedience Faith giues vs title to the promises to Christ his Merits Righteousnesse Kingdome If that faile vs in the exercise yet hope sustaines the Soule while it beholds the blessings in the promise certaine though not yet exhibited Obedience constant and vninterrupted qualifies vs after a sort to receiue the Promises and as an euidence furthers vs in expectation of the Blessings Neyther Faith nor Hope are founded on our Obedience but the exercise of both is furthered by Obedience in such sort that longer then thou holdst on conscionably thy course of holy Obedience thou canst neyther bee assured of Gods Fauour nor on any sound euidence except his Blessings promised Bernard de Verb Apost non est Regnum Dei c. ser 2. Sic fatui filij ADAM praecipiti saltu iustitiam transilientes pacem rem finalem in principium conuertere peruertere vultis Nemo enim est qui gaudere non velit Non stabit non erit istud quia