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
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
Grace here vnderstand Gods fauour peace happinesse and prosperitie distinguished by S. Iohn into prosperitie of the outward estate and prosperitie of the soule p 3. Ioh. 2. as thy soule prospereth The Apostle prayes not the first donation but the first continuance Secondly q 1. Pet. 1.2 multiplication Thirdly fuller manifestation of Gods fauour to this people Obser By degrees God manifests his fauour to his children and by drops as it were instills the feeling of his loue Let not Christians wonder at it when as of Christ it is said hee grew as in stature and wisedome so in r Luk. 2. â—â— fauour with God Shall we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only and ostensiué in stature wee are sure really why not also in wisedome and fauour with God as * Ambros de incarnat Dom. Sacrament c. 7. Fulgent ad Thres lib. 1. S. Ambrose Fulgentius and other Auncients long agoe interpreted limiting themselues to his humanitie and that state of humiliation and poenalitie which for our sakes he vnderwent Neither see I how it should seeme strange being vnderstood of the manifestation of Gods fauour seeing we reade him complayning that hee was Å¿ Matt. 27.46 forsaken of God speaking ad sensum according to that no feeling of Gods fauour in the agonie of his Passion in the Saints of God it can by no meanes seeme a Paradoxe if that be true that our assurance of Gods loue is experimentall onely and their euidence none other then what ariseth from sanctification so much as thou art sanctified so much experience and sense hast thou of Gods fauour and if that be not perfited but by degrees as Ezechiels t Ezech. 47.3 4 Allegorie seemes to import by degrees is the fauour of God made manifest vnto vs. Vse 1 The more I wonder at their arrogancie that being Nouices only in Christianity dare prattle of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of assurance of Gods fauour to them in Christ that which others of longer standing and farre greater progresse in sanctitie dare not assume these yesterdayes men proclayme to haue obtayned To whom may I not say as ISAAC u Gen. 27.10 How haue yee found so soone my sonnes Gods loue is not presently x Rom. 5.5 powred into the heart but after many conflicts with doubtings combats with corruption experiences of Gods mercy gather we firmenesse rather then fulnesse of assurance Vse 2 No lesse maruell I at their peremptorinesse that allow to no man share in Gods fauour in whom are at any time doubtings of their adoption and truth of sanctification They erre not knowing the Scriptures nor state of their owne hearts Was euer any mans faith so firme but was sometimes encountred and after a sort mastered with distrust The Saints whose faith is most renowned in Scripture are found at times bewraying vnbeliefe That famous Moses of whom it is said y Heb. 11.27 He indured as if hee had seene him that is inuisible is found at length questioning the z Num. 11.22 power of God which hee had seene in all their passage by so many experiments proued Resolutely said IOB a Job 13.15 Though hee kill me yet will I trust in him yet reade we him wauering and distrustfully fearing lest by continued afflictions he should b Iob 6.10 11. deny the words of the Holy oâ—â— The summe is this It is our dutie c 2. Pet. 1.10 to endeuour assurance our miserie and sinne also to doubt of Gods loue yet our state generall in this life to be incumbred with distrustfull doubtings of Gods fauour to vs in Christ And of the Inscription thus farre VERS 2.3 We giue thanks to God alwayes for you all making mention of you in our prayers Remembring without ceasing your worke of faith and labour of loue and patience of hope in our Lord Iesus Christ in the sight of God euen our Father THe matter of the Epistle now followes It is spent partly in commendation of this people chiefly in exhortation first to perseuerance in the faith and grace receyued Secondly to progresse and going forward to perfection The three first Chapters perswade continuance the two latter progresse in Grace some other particulars are incidentally touched but these are the chiefe bent of the Apostle The mayne incentiue to perseuerance insinuated in this Chapter is the consideration of the rich Grace of God bestowed on them by the Apostles ministerie and the generall fame thereof in the Churches of God from both which forcibly is inferred the necessitie of their care to maintayne their station sith they could not be ignorant how much more desperate the case is d 2 Pet. 2.21 to reuolt from Grace then neuer to receyue it And out of Naturall principles accorded by Scripture know the price of a e Eccl. 7.1 good Name how much it exceeds the most precious oyntment And how much more inglorious and shamefull it is to cease to be then neuer to haue beene religious To this Argument the Apostle prefaceth with thanksgiuing to God the sole Authour of all Graces that they had receyued professing also his instance in prayer for their establishment and profection in grace to this end that they might neither be puffed vp with selfe-conceit by his ample commendation nor forget that their confirmation perfiting in grace was to be expected from that f 1. Pet. 5.10 God of all grace g Phil. 1.6 who had begunne the good worke in them In the words we haue two things first Pauls offices and acts of loue performed on their behalfe thanksgiuing and prayer to God Secondly his motiue or incitement thereto Remembrance of the graces of God bestowed on them three whereof are mentioned Vers 3. the three Theologicall vertues each of them amplified by their effects all by their soundnesse and truth in the sight of God c. Obser From Pauls act in giuing thanks to God for graces bestowed on this people is obserued how not for our owne gracious estate only but for others blessings in spirituall things we ought to be affected vnto thankefulnesse First Practice of h Luk. 15.10 Angels and i Gal. 1.24 holy Men. Secondly coÌ„munion of Saints Thirdly glorie thence accrewing to our God and Sauiour Fourthly our owne benefit arising from vse thereof in their communication by exhortation k Rom. 1.12 comfort example perswade it Larger handling and application of this point see in Annotations ad Rom. cap. 1. whither I remit the Reader The graces for which he giues thanks are Faith Hope and Loue Their nature may on some fitter occasion be hereafter handled their Description by effects here only take notice of their Faith working their Loue laborious their Hope attended with patience The worke of Faith there be that interpret all good offices and fruits growing from this radicall vertue of Faith towards God our Neighbour our selues some that worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perseuerance what if we take
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
God Secondly Fearefull expectation of vengeance on our selues Thirdly Farther estranging of Aliens from the life of God Vse Our care let bee on this occasion doubted to adorne the Gospell which we preach or professe that howsoeuer humane frailtie permits vs not to liue without sinne yet by our gracious endeuours wee may liue without crime Two speciall Branches of this blamelesse life the Apostle points vs vnto First Holinesse Secondly Iustice Holinesse conceiue to contayne whatsoeuer dutie concernes our personall carriage without relation or direct respect vnto men deduced by the Apostle to Titus into First n Tit. 2.12 Pietie Secondly and Sobrietie Iustice an euen carriage in all commerce or dealings wee haue with men And here two sorts of men fall vnder iust reproofe First They whose priuate conuersation in respect of Pietie and Temperance is free from staine and blemish of enormious transgression who yet in occasionall dealing with men forget all rules I say not of Charitie and Compassion but of common Equitie yea almost of rigorous Iustice Prosecuting the smallest wrongs with extremitie of reuenge exacting smallest rights after rigour of Law not abstayning from Fraude Rapine Violence or if there bee any other harsh dealing that wee may censure iniustice of whom we may wayling say as PETER o 2. Pet. 2.13 Spots they are and blots in our Assemblies by whose occasion the way of God is blasphemed A second sort there are whose glory is that their liues are harmelesse Iustice they obserue exactly plaine dealing in their passages of traffique one with another perhaps also neighbourly offices of kindnesse and mercy sometimes passe from them whose personall carriage yet viewed no Leopard is found fuller of spots then their liues of foule blemishes Cursed swearers scoffers at Religion insatiable drunkards c. And in this kind what not worst friends they say to themselues But the Prouerbe is Qui sibi nequam cui bonus neither hurt they themselues only how many bane they by their pernicious example What God would haue ioyned together let no man put asunder Iustice and Sanctitie are sister-sister-Graces There is neither in soundnesse where either is wanting Obser For testimonie of truth in this protestation he appeales to God and the people Yee are witnesses and God also Yee say some of our iustice God of our holinesse This twofold testimonie of our blamelesse life wee should all labour to promerit Whence was the Apostles endeuour p Act 24.16 to haue cleare conscience before God and before all men And his charge to q Rom. 12.17 procure things honest not only in the sight of God but also in the sight of men The one for our comfort the other for our brethrens commoditie That is knowne of Bernard there are two things necessarie Conscientia propter te fama propter proximum What comfort hath our conscience when men applaud vs and God condemnes vs and what profit comes to men by our priuate holinesse when our outward life wants if blemish yet not suspicion of iniquitie Vse There is to this day a brood of Pharises paynted Sepulchres amongst Christians their outside glorious and full of beautie their inwards fraught with rottennesse and deadly corruption Their whole care is to appeare and be applauded holy amongst men yet is it r Ephes 5.12 shame to name the things that are done of them in secret Alas what auayles it to be applauded of men the mirrour of honestie when God and thy conscience accuse thee of hypocrisie A second sort there are almost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their profession is while God and their conscience acquit them not to care what men say of them and in that resolution rush if not into euils yet into foulest shewes and appearances of euill Paul belike said in vaine ſ Philip. 4.8 Follow things of good report and labour to haue t 1. Tim. 3.7 good testimonie from them without and giue none u 1. Tim. 5.14 occasion to the Aduersarie of speaking euill Saith Bernard paraphrasing that of SALOMON a Lilly amongst Thornes The manners of men as Lillies haue their colours and odours that which comes from a pure heart and good conscience hath the colour of a Lilly if good name follow it is more truly a Lilly when neither candor nor odor of the Lilly is wanting VERS 11. As yee know how wee exhorted and testified c. WHat he protested of his holy and blamelesse life hee here makes euident by a signe it was the carefull performance of euery branch of his office exhorting comforting testifying which acts of his office hee sets out First by the manner in similitude Secondly by the matter that they would walke worthy of God The inference of holinesse out of care to discharge his calling occasions vs this obseruation Obser Holinesse best shewes it selfe in carefull discharge of our personall functions Hee is holy indeed that is such in his place Thus thinke there is by Gods ordinance a double calling of euery Christian First generall as he is a Christian Secondly particular as such a Christian suppose a Magistrate Minister Master of a Familie c. he is not holy that liues vnblameably in the common dueties of Christianitie neglecting faithfulnesse in his speciall station It goes currant with Politiques hee may be bonus Ciuis that is not bonus vir that Maxime is no principle In Christianitie I dare say he is no good man that is not such in his place Eli is thought to haue beene a good man for his owne priuate behauiour his goodnesse was fouly blemished by being t 1. Sam. 2.22 29. so ill a Magistrate and though from particular omissions we may not inferre a nullitie of his honestie yet may wee without feare say hee was a defectiue good man so farre no good man as hee fayled in the dueties of his office Vse A point deseruing serious notice in these times wherein I know not by what ignorance or error men are generally misse-carryed with opinion of holinesse as much as is meet for their crimelesse carriage in common dueties of Christianitie though faulting too fouly in dueties of personall Calling the Minister whose life is spotlesse thinks highly of himselfe and is readie to say euen to another Paul amongst the Apostles for paynes as they in the Prophet u Isai 65.5 Stand aloofe I am more holy then thou because no Drunkard nor Adulterer c. in life a type to his flocke though neuer so ignorant or negligent in the Word and Doctrine This is I confesse something a rare vertue among that Crue to be types to their flocke in conuersation But they should remember this duetie concernes them as Christians Christianitie binds them to such holinesse in life The Ministrie requires x 2. Tim. 4.2 instant preaching and so requires it that it cries y 1. Cor. 9.16 Wo to vs if we preach not the Gospell though otherwise our liues were no lesse then Angelicall like thinke of
an impregnable faith To reprobate reuolts is granted illumination n Heb. 16.4 5. taste of the sweetnesse of the Gospell of the heauenly gift of the powers of the World to come but all transeunt Graces How differ they from those in Gods Chosen saue onely that they are not formed to a vertuous subsistence by loue Saith not the Apostle the same Knowledge of the truth they receiued but not o 2. Thess 2.10 loue of it therefore God sends vpon them strong delusion And againe he is therefore perswaded of Hebrewes such things as accompanie saluation because of their p Heb. 6.9 10. worke and labour of loue Obser To this adioyne the next point couched in the Text. Holinesse vnblameable holinesse issues out of loue and the best meanes to preserue the heart and life vnblameable in holinesse is to store it with loue Therefore said PAVL q Rom. 13.9.10 Loue is the fulnesse of the Law The whole of the Law is loue no dutie to God or man but loue inclines vnto No sinne but loue ruling restraynes from All defects in obedience issue from defect of loue loue of God makes carefull to know and obey him fearefull to offend him loue of neighbour makes carefull to preserue his honour life goods fearfull to impayre any his comfort that not without cause Paul prayes for abundāce of loue to preserue in holinesse all defects in holinesse issuing from defects of loue Vse What remaynes for vs but to be exhorted to striue for increase and abounding in loue towards God and man To this end what can bee more preualent then the Apostles propounding the excellencie of it In Christian duties it is good to take notice of their eminence and comparatiue excellencie as hath beene partly before obserued of loue The two here mentioned let neuer bee forgotten First Would we be assured the Graces God hath giuen vs are permanent and such as accompany saluation see if they bee accompanied with loue There is no stablenesse of any Grace seuered from loue Hast thou Knowledge so haue Hypocrites Hast thou Faith so haue Deuils Hast thou Loue so hath no Hypocrite nor Deuill Secondly And which of Gods Children desires not to bee kept vnblameable in his holy course of obedience What miserie like this to a Childe of God but in particulars to be r Rom. 7.23 captiued to the Law of sinne Wouldst thou liue vnblameable store thy soule with loue When loue failes obedience all holy dutie fayles The Angell of Ephesus ſ Reuel 2.5 6. slakes in his loue See how remisse and dissolute he growes in the maynest parts of dutie yea consider how little a breach of loue hinders weightiest points of dutie the least breach that may be is rash Anger euen that t 1. Pet. 3.7 1. Tim. 2.9 Iam. 1.19 20. interrupts our Prayers the weightiest of Christian Offices Meanes of increasing Pray u Eph. 3.18 19. to comprehend with all Saints what is the length and breadth and depth and height of Gods loue to thee in Christ I am deceiued if it silence not all suggestions of flesh and bloud any way opposing exercise of loue to men What wilt thou say he deserues not what deseruedst thou at Gods hand he loued thee freely He is an enemie When we were x Rom. 5.6 10. enemies we were reconciled to God Impious Christ dyed for the vngodly Vnthankefull thou more to God Prouoking God also is prouoked euery day and yet y Lam. 3.23 renewes his mercies with the Morning In a word there is no exception that flesh and bloud can put to our loue of men whereto GODS loue considered in the largest dimensions frames not full answere Secondly Emptie thy heart of inordinate selfe-loue remembring the singular commendations of loue extant in Scripture the emphaticall exhortations and excitements to loue there recorded are all intended to loue of Brethren not for our selues And of the first generall part of the Epistle exhorting to Constancie and perseuerance in faith thus farre The end of the third Chapter THE FOVRTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 Furthermore then we beseech you Brethren and exhort you by the Lord Iesus that as yee haue receiued of vs how yee ought to walks and to please God so yee would abound more and more For yee know what Commandements wee gaue you by the LORD IESVS HItherto of the first part of the Epistle spent in exhortation to perseuerance followes like instant exhortation to perfection progresse in Grace First generally propounded in the three first Verses Secondly particularly explayned to the cloze of the Epistle Cha. 5.23 In the generall exhortation obseruable are first the modus I beseech and exhort Secondly the matter to abound Thirdly Reasons pressing the practice First They had receiued how Secondly Know the Commandements c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Ministers taske is an endlesse taske there is still in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something left him to doe Hath he planted knowledge besides that it is true of all men they know but in part a Iohn 13.17 practice must bee vrged Is their practice approouable perseuerance must bee pressed Continue they in well-doing he must vrge their progresse that not without cause the Ministers toyle is paralleld with that of the b 1. Cor. 3.9 Husbandman so still is the end of one taske the beginning of another To c Ier. 4.3 breake vp the fallow ground of our peoples hearts that it may bee fitted to receiue the precious seed what labour requires it after the seed sowne there may d Mat. 13.25 grow tares sleepe wee neuer so little and there must be e 1. Cor. 3.6 watering of that we haue planted as of Egypt from Nilus Vse So that they little vnderstand the nature of their office that hauing layd some grounds of knowledge take vp their rest First knowledge is the foundation a great part of the building is behinde after that foundation layd Consider that as it fares with our owne soules so with our peoples How much adoe haue we to hold what we haue receiued much more to hale on our slow-backe Nature to perfection many are our ruines and decayes in Grace that need repayring Discomforts often arise fightings without feares within What wee feele in our selues let vs not doubt but our people are acquainted withall And wee cannot bee ignorant how neerely it concernes vs to see to our peoples as to our owne safety in case they perish through our negligence to vs they perish and we are f Ezech. 3.20 answerable for their bloud We beseech c. The manner of propounding in loue and meekenesse as Philem. 8.9 Apostles sometimes deale more peremptorily charging duties vpon the people with grauest adiurations 2 Tim. 4.1 1. Thess 5.27 The direction thus conceiue First persons Secondly states of persons Thirdly parts of the ministerie must be distinguished First some are of that temper that
attained perfection Sith then to helpe all these defects the Ministerie is ordained and by it the Spirit is effectuall who shall dare separate what God will haue ioyned together Answers to the Argument are thus framed first the Apostle must be vnderstood coÌ„paratiuely not as meaning they had no need of his commonefaction but not such need as men auerse from charitie Examples we want not of Sentences many in shew simple and vniuersall yet to be vnderstood ex parte and in comparison If yee were blind yee should haue p Ioh. 9.41 no sinne that is none in comparison not simply none Christ sent me q 1. Cor. 1.17 not to baptize but to preach the Gospell not so much to baptize as to preach Secondly though to instruct them as ignorants was needlesse yet to admonish and excite them as deficient in the measures of loue was not vnnecessarie and thereto tends the correction subioyned Obser Leauing them we take the Obseruation affoorded vs by the Apostle thus Gods teaching is alwayes effectuall and perswasiue it workes what it prescribes God teacheth two wayes first outwardly by his Ministers that is not alwayes thus effectuall secondly inwardly by his Spirit the degrees are two first enlightening the mind to know what by his Ministers he propounds secondly effectuall inclining the will and affectons to embrace and prosecute the duties knowne Euery one that hath heard and r Ioh. 6 45. hath learned of the Father commeth vnto Christ that is beleeueth in him Haec gratia à nullo duro corde respuitur August de praedestinat Sanct. cap. 8. God putteth his Law in their hearts and writeth it in their inward parts and so causeth them to walke in his Statutes Ezech. 36. How the Lord preuailes thus with the will of man is questioned betwixt vs and â—alâ—e Pelagians It pleaseth them that the Lord propounds to vs only pleasing obiects August in Ioan. traectat 26. fit to allure the will as when a shepheard shewes a greene bough to a sheepe or a father nuts and such like pleasances to his child fit to allure them As if there were some fitnesse in nature to be allured with spirituall things and the propension to bee affected with them were not of Gods meere inspiâ—ement and infusion First then said Paul amisse It is God that Å¿ Phil. â— 13 workes in vs to will and doe Secondly and vainely prayeth God to t Heb. 13.21 worke in vs what is wel-pleasing in his sight Thirdly as vnfittingly hath Moses taught the naturall u Gen. 6.5 inclination of the heart to be onely euill Fourthly and Paul put x Rom. 8.7 enmitie betwixt wisdome of the flesh and the Law of God Fiftly the heart saith Ezekiel must be y Ezech. 36.26 27. changed by the Spirit of God before we can walke in the Lords Statutes Sixtly and by old Schoole-Diuinitie the habits of Faith Hope and Charitie are infused rather then drawne out of the power of the soule And this is Gods teaching whereof the Apostle here speakes the giuing of Gracious abilities to doe that which is pleasing in his sight and not onely the exciting of the naturall power of the will and alluring it by pleasing obiects as Semipelagians dreame What euer the maner is the effect and fruit is ablenesse to doe and actuall doing what the Lord thus teacheth So that if any would know whether hee bee taught of God the surest euidence of election and our being within the couenant of Grace his Gracious abilities to holy dueties must be examined It is true of all such that Paul speakes of himselfe they z Phil. 4.13 can doe all things through Christ that strengtheneth them and in comfortable measure practise whatsoeuer the Lord prescribes knowing beleeuing louing obeying the truth So that it is meere hypocrisie that pretends absolute disability Abilitie is of two sorts First complete which is not incident into this life Secondly Competent for acceptation whereof all taught of God are made partakers First a Heb. 13.18 desiring in al things to liue honestly Secondly b Act. 24.16 endeuouring to keepe good conscience before God and man Thirdly c Iob 1.1 eschewing euill and working righteousnesse Fourthly and d Mar. 9.24 mourning for defects in obedience VERS 10. But wee beseech you Brethren that yee increase more and more THe exercise of loue in this people hath beene commended lest the commonefaction might seeme vnnecessary the Apostle corrects himselfe that they might not seeme to haue attained perfection or in no respect to want admonition There is in this verse something tending to their prayse as that to the Brethren of Macedonia their loue was extended something also wherein their defect is noted that to Macedonians onely their countrimen their loue was limited wherefore they are exhorted to increase more and more Obser The increase of charitie may be doubly conceiued It growes first extensiuely secondly intensiuely Extensiuely when it enlargeth it selfe to more persons then at first imbraced Truth is charitie the larger and wider it is the better Therefore yee may obserue restrained charitie alwayes to heare ill in Scripture as in Pharises limiting their loue e Mat. 5.43 to friends and such as were able and willing to f Luk. 6.34 retaliate kindnesse As on the contrary Abrahams beneficence is hereby amplified that it was almost g Heb. 13.2 promiscuous Not but that in some offices and measures of loue some may haue preeminence but vtterly it is a fault amongst vs if any especially of Gods people be excluded Reasons First the neerer wee come to our h Mat. 5.45 paterne in louing the more commendable is our charitie Secondly and to be impartiall in loue is no small euidence that our loue is without dissimulation Vse Be iealous of loue limited to men eminent in Grace or dignitie or linked vnto thee in amitie or cohabitation Some preferment let them haue in measures of loue Yet thinke first the meanest in Christs body are fellow members i 1. Cor. 12.22 and necessarie Secondly and no beleeuer is now k Ephe. 2.13 an alien Thirdly and Religion makes vs l Rom. 12.16 Psal 119.63 equall if it findes vs not so Intensiuely Charitie is conceiued to grow when the feruour of it is increased Such adding to the degrees of Grace receiued is necessary in all gifts most in charitie As being first m 1. Cor. 13. tot most fertile of all good fruits Secondly strongest bridle to corruption Thirdly that which seasoneth all other gifts and dueties Meanes to increase it first Labour to n Ephe. 3.18 comprehend with all Saints what is the height and depth and breadth and length of the Loue of God The more plentifull our apprehension of Gods loue to vs is the more are our hearts enlarged to loue God and his Saints Secondly Emptie thy heart of selfe-loue the bane and breakenecke of Christian Charitie Thirdly Be not curious
inuenit crimen etiam viri fortis accipit nomen tanto nequior quantò sub poculo inuictior So amongst vs he that drinkes most is counted the stoutest man Vomunt vt bibant bibunt vt vomant how great cause haue we to feare lest the Land for these and like abominations spue out her inhabitants What should I speake of what Habakuk in his time complained of f Hab 2.15 Forcing others to Drunkennesse Good God with what expence Many of the mind that to the Poore they spare not the least Mite yea thinke all lost that Wiues and Children partake and yet spare not to spend Pounds to make their Neighbours drunken Quid multa I know not any sinne but is rife amongst vs yet must I needs say none growne so rife or to such height as this of Drunkennesse And may I not say as Ieremie g Ier. 5.9 Should not the Lord be auenged on such a Nation as this What words may I vse to disswade it vnto men giuen to that sinne The Lord hath threatened vengeance of all sorts to deterre from it and we haue seene many exemplified on many First Beggerie saith Salomon is the hire of such as companie with Drunkards Secondly Famine God hath sent on whole Kingdomes to h Ioel 1.5 pluck the Cup from the Drunkards nose Thirdly By Hosea hee tells vs It takes away the heart Fourthly By Salomon the fearfull sinnes that accompanie it first Luxurie Veneri libero conuenit sayth Tertullian De Spectac these two Deuils of Drunkennesse and Lust are conspired and euen sworne together Nunquam ego ebrium castum putabo In Tit. Cap. 1. said Hierome secondly Stupiditie They haue smitten me shall he say i pro. 23.35 but I haue not felt it Fiftly In the bodie we see often loathsome ougly diseases monstrous mis-shapennesse till a man become a burthen to himselfe Hos homines an vtres vertiùs aestimauerim Amb. de Helia Ieiun cap. 17. said Ambrose in another sense Sixtly In the soule such insatiable appetite that wee may say of it as Tully once spake of Couetousnesse when other sinnes die with age Sola ebrietas iuuenescit Seuenthly And see if Drunkards be not reckoned amongst the damned Crue k 1. Cor. 6.10 that haue no portion or inheritance in the Kingdome of Christ and of God I might be infinite to set downe the bitter Inuectiues of Diuines and Heathen against it Ambrose said of them They bring on themselues the Curse of CAIN their motion is with trembling tanquam in paraly sin resoluti sayth Austin Pedibus ambulare non possunt Secondly They were wont to vse it pro equilleo saith Ambrose and it hath often fallen out in the euent what Torment could not wring out from men Drunkennesse hath Thirdly The Romanes held it good policie sayth the same Author to permit to the barbarous Nations of the Empire free vse of Wine vt ipsi soluantur in potus eneruati ebrietate vincantur It is much to be feared God in wrath hath giuen our people to this beastly sinne to vnsinew the people of the Kingdome and to expose them to easier victorie of the Aduersarie Thus much of this sinne to shew the odious nature of it too little I feare me to reforme the euill custome VERS 7.8 For they that sleepe sleepe in the Night and they that are drunken are drunken in the Night But let vs who are of the Day be sober putting on the Brest-plate of Faith and Loue and for an Helmet the hope of Saluation THe seuenth Verse containes Reason to presse the dueties of Watchfulnesse and Sobrietie in forme this They that sleepe and are drunken are so in the Night We are not of the Night but of the Day Ergo may not be drunken but sober The Allegorie for so I conceiue it vnfolded is this As those that giue themselues to sleepe and drunkennesse make choise of the Night to secret their sinnes from the notice of men and are few so impudent as to doe deeds of darknesse at Noone-day so seeing we liue in times of so cleare knowledge reuelation and are deliuered from the darknesse and Night of Ignorance it shall behooue vs to walke soberly and honestly vnlesse wee will be too too impudent in securitie and prophanenesse Obser The point we will here take notice of is the modestie of the times wherein the Apostle liued chusing darknesse and secrecie to couer their enormities The things they do are such as a Saint would l Eph. 5.12 blush to name themselues that do them are not so shamelesse but they chuse secrecie to commit them Euery one that euill doth m Ioh. 3.21 hates the light he meanes principally of Grace and Knowledge withall that of Sense which is the ground of the Metaphor Truth is God n Rom. 2.15 in Nature hath imprinted some principles of common honestie to restraine the headstrong inclination of corrupt nature vnto euill till they be vtterly extinct some remanents there are as of conscience so of modestie in doing euill Vse The more desperate is the state of our times and people and no doubt those modest miscreants amongst Gentiles shal rise in iudgement and condemne this shamelesse generation of enormious sinners amongst Christians that o Isai 3.9 declare their sinnes as Sodome and hide them not blush not to doe deeds of darknese in the sight of the Sunne Saith the Lord of Israel when he would expresse a hopelesse estate of that people Were they p Ier. 8.12 ashamed when they committed abomination They were not ashamed neither could they haue any shame therefore they shall fall among them that fall in the time of their visitation Thinke it spoken of these times The third dutie followes Arming our selues as for a Conflict Of Spirituall Warfare I meane not to treat at large who so would see the condition of it hath at hand the learned Labours of expert Captaines in the Lords Hoast The parts of the Armour here commended to vs M. Downham are Faith Hope and Loue the three Theologicall vertues set out by resemblance Faith and Loue in the similitude of a Brest-plate Hope of an Helmet The vnfolding of the Metaphor is thus As Souldiers are wont especially to fence their Brest for the Hearts sake the seat of life and the Head the fountaine and originall of the senses as vpon whose safetie depends the safetie of the whole Bodie principally so our care should be against the euill day to arme our selues with graces best seruing to safegard the soule amongst which eminent are Faith Hope and Loue Touching them two things shal be handled first their nature briefly secondly their vse in the spirituall combat For Faith thus in grosse conceiue the nature of it It is an assent to the truth of the Word of God for the Truths sake of him that spake and inspired it Some principall respect thinke it to haue to the Doctrine of
Promiser k Ioh. 13.15 Though he kill me yet will I trust in him l Rom. 4.18 Against hope ABRAHAM beleeues in hope VERS 9.10 For God hath not appointed vs to wrath but to obtaine saluation by our Lord Iesus Christ Who diad for vs that whether we wake or sleepe we should liue together with him THe words as most conceiue are added as a reason enforcing the exhortation to holinesse of life as they may be conceiued they are subioyned as a meanes to stablish Hope at least are pertinent to the purpose of arming our selues against the euill Day through assurance of obtaining the Crowne the good fight of Faith being finished The reasons here couched are two first Gods gracious act in ordaining vs to life secondly the act of Christ the Mediatour tending to accomplish that Ordinance of his Father Apply we them to the Apostles purpose this ground they affoord vs. Gods Ordinance touching our saluation frustrates in no man the care of holinesse puts rather in Pauls apprehension the holy vse of all meanes tending to accomplish Gods appointment Therefore in Pauls Logicke the argument is binding from the m Rom. 12.1 mercies of God in electing calling iustifying vs freely to enforce the resigning of our selues as an holy sacrifice to God Secondly his Doctrine is that the Ordinance reacheth as well to the meanes as to the end See 2. Thess 2.13 Ephes 2.10 They mis-conceiue that thinke the Decree absolute without respect to the meanes It is to the end and n Rom. 8.29 1. Pet. 1.2 Eph. 1.5 the meanes to the end by the meanes There is no such Decree of God as miscreant Atheists talke of to Saluation how euer we liue The Decree is to saue o 2. Thess 2.13 by sanctification of the Spirit And for the euent neuer saw the Sunne men more holy then the most assured of their ordaining to life Who more sure of his share in that Decree then our blessed Sauiour p Eph. 1.4 in whom we are all chosen Who more q Heb. 7.26 holy harmelesse separate from sinners The Apostles by consent of all r Luk. 12.32 Mat. 22. knew their election Tooke any of them occasion thereby to turne this grace of God into wantonnesse Nay see how all their writings breathe out holinesse And we shall be impious to imagine they did not exemplifie in their Practice what they deliuered in their Prescripts Vse What danger then I wonder so great of publishing the Doctrine of Gods eternall Predestination that it should seeme good onely in the Chaire naught in the Pulpit Forsooth the people may abuse it to licentiousnesse First I wonder Gods Spirit had not the wisedome to foresee that inconuenience And what is the reason hee handles it so largely propounds it so clearely with a charge to the People Å¿ Ioh. 5.39 to search the Scriptures to Ministers to keepe backe t Act. 20.27 nothing of the Counsell of God Knew he not trow we the temper of mens hearts Had he not wisedome to preuent the mischiefe Secondly Where learne wee to conceale from Gods people any branch of his mercie and free loue to their Soules And what so great an euidence of the freedome of his grace as that he chose vs before we were Thirdly I wonder what Truth it is we shall publish if all must be concealed that ignorant and vnstable men will peruert to their destruction Christ was to the Iewes u 1. Cor. 1.23 a stumbling blocke to the Gentiles foolishnesse may hee not therefore be published the Power and Wisedome of God to saluation of his children Lastly the nature of the Doctrine rightly taught affoords no inference of licentiousnesse neither doe they that share in the blessing so abuse it Will others be offended I say as our Sauiour Let them be offended The truth is such desperate resolutions are sometimes heard from men of corrupt mindes seemingly as from this ground If they be elected they shall be saued how euer holily or vnholily they liue Now first what phrantike carelesnesse of that pearle the soule of man more precious then the world proceeds this from If I be elected wretched miscreant Is that the care thou hast of thy soule that shall liue euer either in blisse or torment Why doest thou not rather giue x 2. Pet. 1.10 diligence to make thy calling and election sure then thus aduenture thy soule vpon vncertaine hazzard Secondly how conceiuest thou such a mangled and halfed Decree of God touching saluation As if it were not as well touching y Eph. 1.4 Sanctification as saluation Thirdly Reduce thy Hypothesis to a Categoricall thus lies thy Proposition The elect vnsanctified shall be saued Wherein what babe discernes not an absurditie The elect vnsanctified There are no such elect Those that are chosen to life are chosen z 1. Pet. 1.2 to obedience and sprinkling of the blood of Christ Learne all Gods children from Pauls reasoning heere right vse of meditating Gods ordinance to life It is holily vsed when it is made an incentiue to faith and good workes I am deceiued if such vse in the issue proue not a comfortable euidence of election The good vse of Gods fauours bestowed on vs in Christ argues our sharing in them It is a signe saith our Sauiour Many sinnes are forgiuen her that a Luk. 7.47 she loueth much We may be confident to say of Dauid he had share in Gods mercy that so vsed the meditation as to inferre b Psal 130.4 Therefore hee shall be feared A strong Argument that Christ died for Paul because the meditation of his death makes him c 2. Cor. 5.15 liue to his glory that died for him Generally a sound euidence of our ordaining to saluation when we thence inferre therefore we will fight the good fight of faith that Gods ordinance may be fulfilled in vs. The particulars of the Text follow where is first Gods act ordained Secondly the matter subiect vs Thirdly the end amplified by Antithesis not to wrath but to obtaine saluation Fourthly the meanes of accomplishment by our Lord Iesus c. appointed or ordained The saluation of Gods children is not onely fore-knowne or sleightly purposed but peremptorily appointed and determined The decree more vnchangeable then that of Medes and Persians that might not be altered Hence they are said to be d Act. 13.48 ordained to eternall life e Rom. 8.29 predestinated to bee like to the Image of Christ f Ephe. 1.5 11. To adoption to be the glory of his Grace c. Aegyptians their sleights we know in playing fast or loose Aquinas notes to haue made it alterable But g 1. Sam. 15.29 the strength of Israel is not as man that he should repent That h 2. Tim. 2.19 foundation stands sure i Rom. 11.29 The gifts and calling of God are without repentance k Isai 46.10 His counsels shall stand Not much vnlike is their
but this to restore the Law to his full sense wherein it had beene scanted by the Pharises Belike then the loue of enemies was comprized in the Law and therefore is no matter of Euangelicall counsell Fiftly Mee thinkes it a matter of necessity in Charitie to goe r Luk 6.34 35. one step beyond Publicans and sinners Except wee reach this strayne to loue euen enemies Publicans Sinners Heathens in Charitie haue equalled Christians But leaue them The prescript is apparantly touching matter of dutie It is I confesse a Lesson harsh to flesh and bloud thus louingly to require an enemies euill with goodnesse but the more difficult it is to Nature the more earnest should bee our gracious endeuours and I dare say the more comfortable shall bee the practice And let mee exhort all GODS people to striue for this perfection in their Charitie Excitements wee haue heard many let this bee added The experience our selues haue had of Gods bounty toward vs euen while wee were enemies vnto God Euen Å¿ Rom. 5.8 10. when we were enemies wee were reconciled vnto God by the death of his Sonne Hee spared not his owne Sonne but gaue him to dye for vs that were enemies vnto him To speake of his other inferiour fauours in bearing our frowardnesse and daily prouocations yea t Lam. 3.23 renewing his mercies vpon vs which euery morning were infinite This onely I say If GOD so loued vs we ought also so to loue one another But where may the man be found amongst a thousand that thus farre proceedes in Charitie They are prime Christians in their own opinion that ascend to Sauls measure I will doe thee no more harme and they haue gone exceeding farre that haue gotten so much power ouer their wrathfull affections that they breake not out to retayling of wrongs They are generally of opinion this measure of Charitie is as much as Angelicall not here to bee attayned while wee carry about vs flesh and bloud till in Heauen wee bee made like and equall to Angels Now I confesse in degree of louing there will be imperfection while wee liue in this World Yet this I am sure may bee obtayned in this life Charitie may bee perfect extensiue and except it be so there is no truth of loue in vs. Let vs be exhorted to endeuour it To former Reasons adde these First There is something in worst men and most malicious that is amiable and should draw not our beneficence onely but our louing affection the Nature of man indued perhaps with some speciall gifts of Wit Fortitude or the like let these be cherished Secondly Consider their possibilitie of returning to better state Strange alterations wee haue read and seene Gods grace to haue made in many Paul was taken out of heat of persecution and became a Preacher of that truth which before hee persecuted as Austine thinkes by Stephens Prayer as one meane Si Sanctus STEPHANAS non sic orasset Ecclesia PAVLVM non haberet Lastly what euer the issue of our kindnesse is in them to vs we are sure it shall be comfortable and no question find reward with God u Psal 35.13 I wept saith DAVID and prayed and fasted in their aduersitie no benefit came to them in their amendement but my Prayer shall turne into mine owne bosome VERS 16. Reioyce euermore WE haue here two things First The act or dutie Reioyce Secondly The continuance of the dutie euermore Of ioy wee finde foure sorts according to the seuerall grounds and manners of reioycing First Ioy Naturall arising from presence and fruition of something good to Nature as health strength cheerefulnesse and the like The second they call secular or worldly ioy such as riseth from presence of things good according to the state and esteeme of the World such as Dauid intimates When x Psal 4.7 Corne and Wine and Oyle are increased As Esay y Esay 9.3 The ioy of Haruest The third is as some call it Criminall Ioy which Dauid taxeth in the wicked as a marke of a hellish disposition They z Pro. 2.14 reioyce in doing euill and as SALOMON Delight in the frowardnesse of the wicked The fourth is that which is called holy or spirituall ioy in Pauls phrase The a Rom. 14.17 Ioy of the Holy Ghost It differs from the former in two things especially First In the ground or matter of reioycing which in spirituall Ioy is the fauour of God and the fruites and pledges thereof in pardon of sinnes Sanctification hope of Glory Secondly In the manner of reioycing in things naturall or secular For sinnes are griefe to the Spirit of God In these things there may be a kind of holy and spirituall reioycing as when wee ioy in them not simply as good to Nature and state of this life but as pledges of Gods fauour and furtherances of a better life So were the Israelites commanded to b Leuit. 23.40 reioyce before the Lord in all they put their hand vnto And had their annuall Festiuities to procure and manifest their reioycing in Gods fauour testified euen in temporall blessings The Text must bee vnderstood of this holy and spirituall Ioy which the same Apostle cals c Philip. 4.4 reioycing in the Lord that wee haue him gracious and good vnto vs and testifying his fauour by temporall or spirituall blessings Quest It is questioned here in great earnest by Interpreters how Ioy so constant and vninterrupted is required of vs Is there not d Eccles 3.4 a time to mourne Answ The toyle is much to assoyle the doubt amongst those that moue it This first they lay for ground That the speech is directed onely to GODS Children this also may be added to Gods children demeaning themselues as his children That yeelded the answeres are various Alwayes that is to say say some in all States aduerse or prosperous whatsoeuer condition God is pleased to place them in they haue constant cause of ioy and reioycing There bee that thus interprete Reioyce euermore Si non actu saltem habitu I must confesse Caietan that distinction in this câ—se is to me a riddle except perhaps they would so be vnderstood that we should alwayes haue a disposition to reioycing A third thus Reioyce euermore that is haue alwayes matter of reioycing so demeane your selues that you may haue continuall ioy of the holy Ghost through sence and assurance of Gods fauour Sure it is Gods children alwayes haue or may haue cause of reioycing The promise is Their e Ioh. 16.22 ioy none shall take from them to this end is the Comforter giuen to abide with them for euer amongst the plenty of fruits he brings with him f Gal. 5.22 ioy hath not the meanest place The constant causes of their ioy Bernard referres to these two heads First exhibita Secondly promissa Things exhibited and already giuen Bernard as the writing of our names in Gods Booke of life by so vnchangeable a Decree
make inquirie Qui credente mundo ipse non credit Augustin de Ciuitat Dei magnum est ipse prodigium In Gods Church gathered by the doctrine of the Scriptures to examine whether Scriptures be the Word of God what were it but to question principles and to make our selues prodigious in absurditie And when we feele sensibly the effects of sinne originall who but a Monster as Pelagius would question Natures deprauation Secondly presume not to search beyond reuelations Pauls rule is k Rom. 12.4 to be wise to sobrietie MOSES conclusion l Deut. 29.29 that only things reueiled belong to vs that made PAVL m Rom. 11.33 admire what he was not able to comprehend whose prudent humilitie if it were entertayned would put end to most Arminian and Vorstian conceits These and like cautions obserued the people are permitted yea inioyned to examine what is doctrinally propounded to them Vse 1 So that they of Rome apparently vsurpe authoritie more then the Lord euer granted to any Church ordinarie requiring of the people caecam fidem and after determination of the Church once passed definitiuely allowing no examination of whatsoeuer they propound to be beleeued or obeyed wherein see if they arrogate not more then euer did Apostles or Prophets yea or the n Ioh. 5.39 Arch-Shepherd of our soules ISAY calls the people o Isai 8.20 to the Law and Testimonie Saint Peter commends their prudent p 2. Pet. 1.19 attendance to the word of Prophets our Sauiour permits himselfe and his doctrine q Ioh. 5.39 to tryall by Scriptures This is the prerogatiue of the Church of Rome only as was that of Pythagoras to be beleeued vpon their bare word Dixit Ecclesia and there must all inquiries of Gods people rest A man would wonder else to see so many prodigies of Errour goe currant amongst the people so vtterly against Scripture and common sense They are wise in their generation forestalling the minds of the people with that preiudice it is vnlawfull to dispute the determinate conclusions of the Church Laying that also for a ground that they are the only true Church of God vpon earth what maruell if incestuous Marriages murther of Princes or if there be any other Monster of opinion or practice contrarie to wholesome doctrine which is according to Godlinesse passe currant with the people in esteeme legitimate No lesse defectiue in this dutie are our credulous multitude Vse 2 hand ouer head admitting whateuer by their teachers is propounded vnto them forsooth their guides shall answere for them if haply they misse-leade them But haue they not heard Ezechiels proclamation the bloud of them that perish by default of the Watchman God shall require at his hands r Ezech. 3.18 yet die the people in their sinnes and that of our Sauiour When the blinde leades the blinde blinde Pastor blinde People not ſ Matt. 15.14 the Guide only but the people fall into the pit Another sort there are And they ouercarried with reuerence Vse 3 of some mens persons and gifts in matters of Faith and iustest scruples of conscience content themselues with naked iudgement of them whose persons they haue in admiration a Rule currant they thinke it for iudgement and conscience that thus thinks such a reuerend Minister thus therefore they beleeue and practice In matter of ceremonie I am sure the bare opinion of some Ministers to whom our irregulars haue inclosed sinceritie out-faceth Authoritie and beares downe Reason without reason afore it Alas that reasonable men should be so vnreasonable and pretended conscience so blinde as to warrant it selfe vpon the erroneous iudgement of men and that Sic dicit homo should sway vs in these things without or against Sic dicit Dominus Our wisedome it shall be to make vse of the libertie God hath giuen vs that we erre not by too much credulitie nor reiect Truth through ouer-much preiudice and stiffenesse in opinion The rule of triall demanded Papists assigne vs the Churches determinations But First if they also be subiect to trialls as we see by our t Matth. 5.27 15.4 5. Sauiours practice how may we thinke them the rule and measure of Truth Regula is not regulatum Secondly if Councells be not priuiledged from possible errours and haue erred de facto as Diuines haue fully euidenced how may wee thinke their sentence authentique and so selfe-credible as thither vltimately to resolue our faith What then may more safely be made our rule then that which Peter calls the u 2. Pet. 1.19 most sure word of Prophets so was x Iob. 5.39 Christs Precept so y Act. 17.11 Beraeans practice so Constantine at the Councell of Nice will haue all other preiudices and authorities set apart and calls for that Codex Dei to be the vmpire of all their controuersies I enter not the question who shall be the Interpreter The Scripture I know as it came not from a priuate spirit so is z 2. Pet. 1.20 21 not of any priuate interpretation It selfe is Text and Glosse in matters necessarie opening it owne obscurities These few rules only collected thence I commend to GODS people to guide their examinations First Gods ayme in our saluation is the a Ephes 1.12 glorie of his rich Grace the b Rom. 3.27 abasing of mans pride In the course of saluation what doctrine crosseth those ends doubtlesse is not of God Secondly Euangelicall Truths tend all to settle conscience in c Rom. 5.1 solid peace through assurance of Gods loue suspect those doctrines as not Euangelicall that hold Conscience on the racke and prescribe not right meanes of peace with God Thirdly All heauenly doctrine both of Law and Gospell tends to mortification of euill Concupiscence teacheth d Tit. 2.12 to denie vngodlinesse and worldly lusts to walke soberly iustly godly in this present world Be iealous of all doctrines leading to carnall libertie they are not of God that are enemies to sanctitie Followes the next branch of dutie Hold fast that which is good The order of these prescripts deserues our notice affoording mee thinks kindly this Conclusion That prudent examination must order our resolutions neither may we euer peremptorily settle our resolutions before wee see our warrant whereon to resolue Paul hath like exhortation to the Romanes to cleaue to that which is good yet before aduiseth to e Rom. 12.2 9. prooue what the good and acceptable Will of the Lord is A point worthy our notice in this head-long and head-strong generation abounding with so many peremptory and pertinacious spirits pitching their resolutions without care of information and in matters most disputable impatient of dispute or contradiction I would haue them first consider of what spirit it sauours to be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 2. Pet. 2.10 selfe-willed It is Gods mercy to such men in weightiest matters to giue them sound Iudgement whither else might their stiffenesse carrie them
Secondly withall to remember what Paul obserued that to the g 1. Cor. 14.30 sitter by may be granted the clearer reuelation Thirdly and what he aduiseth in meekenesse of wisedome to h Phil. 2.3 thinke another better then our selues This obiter onely The substance of duety constantly to hold and maintaine what vpon triall shall be found good so are the precepts frequent i Rom. 12.9 Cleaue vnto that which is good be in a sort glued thereto k Heb. 10.23 Hold fast the profession of your hope without any so much as wauering The constancie required suppose to bee First in Iudgement that it wauer not or be vnsettled l Eph. 4.14 It is childish saith Saint PAVL to be carried about with euery blast of vaine doctrine Secondly in affection that our loue claspe close to truth and goodnesse without separation Therefore said SALOMON m Prou. 23.23 Buy the truth and sell it not Thirdly in practice that we hold our course of holinesse settledly and vnaltered It is discomfortable n Gal. 5.7 to haue runne well and to surcease obedience of the truth First Preuaricators in this point of duety are first Academikes as Bernard well resembles them in matter of Faith and Religion men that loue to be questionists in all things resolued of nothing How many of that humour are amongst vs after so cleare light and reuelation of the Gospel yet to choose their Religion not resolued whether Baal or Iehouah be God whether Protestancie or Poperie be truth Their pretence is the many controuersies vndetermined in the Church Sects so various that they know not which way to take It were well we would once agree amongst our selues Now blessed be God that hath giuen vs well-nigh perfect Harmonie and concent in all points fundamental so that in no matter of foundation is to bee found dissonance in all Churches reformed Some petite differences there are about Ceremonies and matter of Discipline in substance of faith and worship none at all But what when all is granted that there were as many Sects as men in the world First truth is but one though errour be various and manifold Secondly o 2. Pet. 1.19 A most sure word of Prophets and Apostles God hath left vs to bee touchstone of truth Thirdly made gracious promise that they p Ioh. 6.45 shall all be taught of God q Iob. 16 13. led into all necessary truth that in humilitie and loue follow after the truth Fourthly ordained knowledge obedience resolued faith of truth absolutely necessary to saluation Secondly another sort there are of like spirit and resolution though on another ground resolued to resolue of nothing in matter of Religion but according to times and places so to frame and transforme themselues in Religion and worship perswaded that in any Religion may be attained saluation Contra. First then said Peter falsly There is r Act. 4.12 no name giuen vnder Heauen whereby we may be saued but the Name of Iesus Secondly what was the Å¿ Rom. 3.2 preferment of Iews so great aboue Gentiles that to them were committed the Oracles of God Thirdly and how were the Gentiles t Ephe. 2.25 without hope till dayes of New Testament Thirdly To these adde our giddie and inconstant people wherried about with euery blast of vaine Doctrine no weathercocke more wauing or wauering then they Athenians right in Religion to whom noueltie is farre more pleasing then truth or goodnesse And no point of noueltie so strange or singular but they are as ready to embrace as any Phantasticke is to propound u Heb. 13.9 It is good said the Apostle that the heart be established to bee rooted and grounded in loue of the truth It argues childishnesse to be so vnsettled wonne or lost with rattles Fourthly There are are also Aguish Christians whose pietie and deuotion takes them by fits vnworthy the name of Christians how eager so euer while the feruour of this Feuer holds them x Gal. 4.18 It is good to bee zealous alwayes in a good matter fearefull that the Lord notes of Israel Their righteousnesse is as y Hosh 6.4 the Morning Dew Fiftly Deepliest guiltie of transgressing this precept are Reuolters from the Grace of God that hauing knowne the way of truth and quite escaped from those that are in errour are againe intangled to their certaine and most fearefull destruction Of these often before First Meanes helpfull to steddie holding truth and goodnesse receiued First that our resolutions be grounded on knowledge deriued from the Word of God I know that yee z 2. Pet. 1.12 haue knowledge and â—re established in the present truth stabilitie there is none without knowledge There bee that take their faith and Religion on trust from their Teachers hauing no other reason of faith or practice saue the iudgement of men a Inde ver 12. Cloudes without water saith Iude no maruell if they be carried about with the wind Secondly His hold-fast is sure whose loue fastens on the truth Those many seduced by Antichrist are such as receiued not the b 2. Thes 2.10 loue of the truth Knowledge perhaps of truth they haue so cleare that they cannot but acknowledge it and giue way to it in Iudgement Their breake-necke it is that they c Ioh. 3.19 loue not the light nor know how to value that d Mat. 13.46 Pearle of the Gospell The blood of Martyrs that hath sealed this truth issued from that high estimate their loue set on it The Apostasie of so many from Christ to Antichrist proceeds from want if not of knowledge yet of loue to the truth e 2. Pet. 5.3 Ioyne to faith vertue to science conscience Apostasie begins in practice Conscience is first neglected next affection aliâ—ned till at length verie iudgement is blinded and the mind infatuated Therefore made those Heretiques shipwracke of faith because they f 1. Tim. 1.19 put away good Conscience g Heb. 10.25 Forsake not the gatherings together of Saints as the manner of some is There is but a step betwixt them and death The words of the wise are as Goades and h Eccl. 12.11 nayles fastened by the masters of the Assemblies VERS 22. Absteine from all appearance of euill _ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there be that take Logically and thus render From euery sort or kind of euill Euils are various and manifold who can discouer them Sins in euery thing offer themselues vnto vs some palpable so as we may feele them some of a finer thred it is hard to discerne them Sinnes open sinnes disguised Sinnes on the right hand as superstitious scrupulousnesse on the left hand as open profanenesse of what sort soeuer abstaine from Euill He makes conscience of no sinne that makes not conscience of all And hee is in danger of the greatest that beares himselfe in the least But why are we nouellous There are malae res malae
folùm non metuitur reprehensor sed laudatur operator this wrath of God is iustly come vpon vs. The m Ezech. 3.26 tongues of Prophets cleaue to their roofes and they are not to the people as men that reproue because they are rebellious and the Lord purposeth to destroy them Hieron ad Celant de institut Matrisfamil The complaint of Hierome I cannot omit In multis isto maximè tempore regnat hoc vitium quodque est grauissimum humilitatis ac beneuolentiae loco ducitur Eo fit vt qui adulari nescit aut inuidus aut superbus putetur The properties of flatterers see and flie from them First they will be sure obseruing humours to fit their speech to please fearing to offend there where is hope of aduantage they seeke placentia not salubria was Ieremies obseruation Secondly their disposition basely seruile as humours varie in the flattered so speeches in these Parasites Right Cameleons saith Plutarch of them or as Proteus turning themselues into all shapes and colours Thirdly hope of aduantage ceasing none are found more bitterly inuectiue He that puts not into their mouthes they n Mic. 3.5 prepare warre against him A second vice disclaymed by the Apostle is Couetousnesse the nature and kinds of it see largely in Annot. ad Rom. 1. how ill it beseemes a Minister Paul taught his Timothie prescribing meanes to auoid it o 1. Tim. 6.11 by making righteousnesse our treasure The cloke or pretence of couetousnesse what is it The colours of holinesse pietie or other vertue vsually pretended by men of couetous disposition to make way to their gayne Ambros ad locū vt sit genitinus efficientis AMBROSE Ex cordo faciebat non in hypocrisi quasi contemnens pauca vt forte plura offerentur Foulest sinnes haue ofttimes fayrest pretences oppression of widdowes Pharises conueyed vnder p Matt. 23.10 colour of long prayers Herods cruell intention cloked with pretence q Matt. 2.8 of doing homage to Christ. The murther of Naboth maskt vnder shew of r 1. King 21.12 13. iustice against blasphemie Goliah his sword lyes hid in an Ephod no sword to Goliahs no crueltie to an Hypocrite yet lurkes that sword in a holy garment this crueltie cloked with pretence of greatest deuotion The fearefull sinne of these times as that Bernard plaints of not so much colere virtutes but to colour vices quodam quasi nimio virtutum Complexion-makers wee haue not onely for withered faces of ouer-worne strumpets but for vgliest and most deformed sinnes to giue them countenance of vertues Sinners I confesse wee haue of all rankes desperate and forelorne natures that ſ Isai 3.9 declare their sinnes as Sodom and hide them not in whom light of nature and all euen naturall conscience seemes vtterly extinct Others of as vile affections and practice but men of more cleanely conueyance that haue learnd this art of colouring and making clokes for sinne Murther amongst Duellists is stiled manhood the Adulterer thinkes his Lust Loue the Drunkard his Ryot good Fellowship Proud Minions terme their Pride Handsomenesse or Cleanlinesse or Fashion or Adorning of their Calling Learne wee of Paul t 2. Cor. 4.2 to cast away these clokes of shame and in sinceritie as in the sight of God so to demeane our selues weighing First How iustly the sinne is so much more odious in Gods sight by how much more holy colour it is disguised withall vnder colour of long Prayer they deuoure Widowes houses u Mat. 23.10 therefore shall receiue the greater damnation Secondly Though colouring may serue vs for aduantage amongst men yet to his eyes with whom wee haue to deale all things are naked and vncouered It is not pretences will stead vs at that day when God shall x 1. Cor. 4.5 enlighten things hidden in darknesse Thirdly nor can they stop the mouth of Conscience when God shall please by Iudgement to wake it And what auayles it my Brethren if we haue men to applaude vs when our owne hearts condemne vs Fourthly The issues of such colouring haue oft beene impudency and remorcelessenesse in sinning By degrees such Hypocrites lose all Conscience and sense of sinne till at length they grow outragious in abominable iniquities The confirmation followes Of freedome from flatterie he makes the people witnesses from couetous intentions God is appealed vnto for record The lawfulnesse of Oaths as well voluntary as imposed might here be obserued against Anabaptists but that it hath already beene treated on like occasion and our people haue generally swarued to the other extreme The ancient companions of Oaths as they are called we must remember to take with vs. First Truth Goe to Heauen for a witnesse of vntruth thou shalt be sure to find there a heauie Auenger of periury and false swearing y Iohn 8.44 Lying is of the Deuill forswearing of the Prince of Deuils Secondly That is necessary but not sufficient Pharises glosse indeed was such it was enough not to forsweare Our Sauiour the Law-giuer and best interpreter of the Law addes more z Mat. 5.33 34 Sweare not vainly or vnnecessarily but with a Ier. 4.2 iudgement First As some interpret vsing thy best discretion to discerne circumstances whether they be such as may warrant an Oath vnto thee as first whether what thou auowest bee of such weight as deserues so great confirmation It is not safe to play with Saints much lesse with the Name of the fearefull God Secondly Whether the truth being weightie and of importance may not by some other meane be discouered Truths auouchable by Oath are truths questionable and b Heb. 6.16 in controuersie These in Oaths assertory besides these in those they call promissory Iustice is required for Oaths may not bee bonds of iniquitie The third vice Paul remooues from him is as most conceiue it vaine gloriousnesse we will giue way a little to common errour and on this occasion inquire whether to seeke prayse from men be simply sinfull The Heathen were so farre from condemning it that they desired by all meanes to cherish the loue of glory * Aug. de Ciuit. Dei lib. 5. c. 13. insomuch that it is amongst Tullies Rules for institution of Princes to nourish and as it were feed them with Prayse Simonides in Xenophon makes it one speciall difference betwixt men and bruits that men are touched and affected with prayse Yea the Apostle seemes to whet vs on to vertuous and holy practice by the argument of prayse Say Schoole-Moralists in resolution of this Quaere not to seeke prayse from men but to seeke vaine prayse is vnlawfull That vanitie they thus limit out First When the thing for which we seeke prayse is not in vs or not prayse-worthy Secondly When the persons whose commendation wee desire to heare are of partiall or vncertaine iudgement Thirdly When the fame or good opinion wee desire to winne from men is not referred to the glory of GOD. Truth
is this is warrantable to doe things prayse-worthy and not to despise the good opnion of Gods Children Howbeit to make that the mayne ayme of our intention in well-doing sauours strongly of vanitie and foolish ambition And should bee farre from a Ministers yea from euery Christians courses First It sauours strongly of Hypocrisie Secondly Depriues of Gods Reward Thirdly It is repugnant to Humilitie the comfortablest vertue that can be in a Christian Of Pride and Loue of mans owne excellencie * Bern. Epist 42. there are two kinds First Caeca superbia blind Pride Suppose when a man thinkes that good and commendable that is not or arrogates that good hee hath not or ascribes the good hee hath to himselfe not to God Secondly the other is vaine Pride a vice saith Bernard when a man whether for that hee hath or that hee hath not delights rather in prayse of himselfe then in the prayse of God Vse Our dutie is to flye from it so much the more carefully because it is a firme so naturall vnto vs. Xenophon said truly Nulla suauior est auditio quà m laudis there is nothing we are more delighted to heare then our owne prayse False teachers are generally noted of it fitting doctrine and manner of deliuery to the humours of the people for this end to be praysed of them They saw the poore people delighted with eloquence and ostentation of various Learning accordingly they fitted themselues to their vanitie speaking in the Cloudes that the people might rather admire them then be edified by them in their holy faith atque vtinam ne Remedies of it First Learne to bee lowly in thine owne eyes to contemne thine owne excellencie Dwell often vpon Meditation of thine owne naturall vilenesse take frequent notice of thy infirmities and imperfections and thou shalt bee forced to say They that prayse thee flatter thee Secondly Forget not whence thou hast c 1. Cor. 4.7 receiued whatsoeuer prayse-worthy gift is in thee Good reason thou wilt thinke the bestower should bee praysed in his gifts rather then the receiuer Thirdly Consider how soone the giuer can recall them turne wisdome into folly eloquence into silent dumbenesse or rusticitie There are d Rom. 11.29 gifts that are irreuocable The vsuall matter of Pride are endowments of another nature Fourthly The inconstancie of the giddie people seriously considred abates vain-gloriousnes No reed in the Wildernesse more wauering then they Christ one while lift vp to Heauen with an e Mat. 21.9 Hosanna straightway to the Crosse with a f Mat. 27.22 Crucifige Paul first a God by and by a Murtherer whom vengeance would not suffer to liue I wonder not at his so g 1. Cor. 4.3 vile esteeme of mens censures knowing how vncertaine inconstant void of all solid comfort they are But what if by glory we vnderstand the iust testimony of his honour and dignitie and acknowledgement of his superioritie ouer the people to bee testified by their payment of his deserued stipend neither is the Metonymie strange in Scripture and thereto suites the amplification subioyned but I dare not swarue from the streame of Interpreters The amplification followes by mention of that which might haue beene some helpe that way his power Apostolicall Though we might haue beene burthensome as the Apostles of Christ Burthensome whether by way of charge or by vse of Apostolicall authoritie this latter some resolue on But as Beza well obserued if that Apostolicall authoritie be interpreted grauitie and moderate vse of his power wee may not thinke the Apostle forgate it If immoderate rigour and Pharisaicall austeritie the Apostles had no such custome and were of another spirit Burthensome therefore vnderstand chargeable by exacting mayntenance as Vers 7. As Apostles that As take here not exemplariter but causaliter Paul purposely shewing his right and title to maintenance which in fauour of the people he forbare to vse Obser His practice must be on like grounds and in like occasions our patterne that our temporall profits may giue place to edification of Gods people and our right in things temporall be parted withall that the spirituall benefit of Gods people may be promoted This Apostles practice we haue elsewhere in like kind his title to maintenance he auowes by Law of God of Nature and Nations yet forbeares vse of it h 1. Cor. 9.15 lest the Gospell should be hindred like see in our i Matt. 17.17 Sauiour in Abraham that none say it is a duetie peculiar to Ministers Vse This prudence and equitie let vs carefully practise vnderualewing the things of this life to the spirituall good of our brethren They are not righteous that alwayes vrge extremitie of right and hold it for a principle to part with no right of their owne for any good of another What not to winne a soule what Religion teacheth so to magnifie the trash of this earth as to preferre I say not trifles but the whole world before the soules of Gods people What if by parting with some right thou mayst prepare an Alien What if by rigorous exacting thou shalt further estrange him What gayne is it to win a world and to lose thine owne soule yea to hazzard losse of thy brothers soule Consider with how deare a price they were bought not k 1. Pet. 1.18 19. with siluer and gold but with the precious bloud of the Sonne of God Destroy not thy brother for meat no nor for money for whom Christ dyed VERS 7.8 But wee were gentle among you euen as a Nurse cherisheth her children So being affectionately desirous of you we were willing to haue imparted vnto you not the Gospell of God onely but also our owne soules because yee were deare vnto vs. IN this Text is set downe the second helping cause to the preuayling of Pauls Ministerie his meeke and amiable demeanour towards them set out First by similitude secondly amplified also by the fruit or effect of it in the Apostle Vers 8. Gentle as a Nurse that like as a nursing Mother in the tendernesse of her affection deales with the Infant of her wombe bearing the waywardnesse of the child and labouring by all meanes to giue it contentment such was the Apostles carriage towards this people so meeke so pleasing The vertue here commended vnto vs implyes the exercise of two Christian graces whereof it seemes after a sort to haue its composition First Meeknesse secondly Placiditie as for want of a playner terme I am forced to call it Meeknesse vnderstand that gift of the Spirit moderating the affection of anger so farre that it is not easily prouoked or set on fire with any froward or vntoward behauiour of others a vertue oft commended to our exercise in the worke of the Ministerie To Timothie Paul enioynes vse of it towards opposites that are such of ignorance not of hopelesse obstinacie though perhaps he had seemingly lost many a wholesome instruction and admonition his Reasons First God may in