is it of Man that sleepeth Some Heretiques made question and at length resolued the separate soules cast into a dead sleepe to remaine without action till the generall Resurrection which if they would limit to the organicall actions of the Soule that without commerce with the bodie cannot be exercised the strife were ended But Experience hath taught vs the Soule hath her immateriall acts which without bodily organs shee is enabled to exercise First wee see it in the streightest tie of the Sences by Sleepe Thinking Meditating Discoursing Secondly yea the most perfect actions of the mind are what time it hath least commerce with the bodie In f 2. Cor. 12.3 4. Extasies Paul had his greatest Reuelations and Iohn in his g Reuel 11.10 rauishment saw his most heauenly Visions Thirdly perhaps also that h Reuel 5.12 place of Iohn implyes that separate Soules haue their imployment in lauding and praysing God and the Lambe Limit therefore this sleepe to the Bodie whence I thinke it is that our Graues are called i Isai 57.2 our Beds wherein our Bodies not our Soules rest from their labours Reasons of the resemblance are thus conceiued first for that it rests from all toyle and trauell and sense of euils secondly because it riseth againe by the power of God thirdly and is as easily reuiued by the voice of God as the liuing man is awaked out of his shallowest slumber So that they erre not knowing the Scriptures nor the power of God that teach the Bodie to be resolued by death into its first principles without hope of restoring to life What then trow we is the Resurrection promised They say Tertull. de Resurrect Carnis of the Soules But Tertullian well obserued They fall not being immortall therefore haue no need nor are capable of Resurrection And that the Bodies also shall rise againe that same societas operarum as hee termes it is abundant conuiction Partners they were with Soules in doing good or euill must therefore participate in the reward or punishment Secondly And how fitly hence flowes Pauls exhortation To keepe meane in mourning As men without hope He meanes of Resurrection to glorious life and a better condition after death The Periphrasis of Gentiles and all aliens from the Church of God accorded by the like Eph. 2.12 how fittingly applyed to their state iudge by these Reasons first they were without Christ the ground of hope secondly out of the Church the place of hope thirdly without the Couenant the reason of all our hope and beleeuing Vse So that the Opinion sauours of more pitie then iudgement that giues Gentiles out of the Church hope of saluation whether by light of Nature as some or by secret and extraordinarie Inspirations as others haue dreamed First I wonder then the Prophets Dauid and Moses so much magnifie Gods grace to Iewes before Christs comming in k Psal 147.19 20. giuing to them his Statutes and entring with them Couenant of Peace and Saluation Secondly And why is that Blessing so much amplified to vs Gentiles since Christ l Act. 14.27 that to vs also God hath opened the doore of Faith and made vs m Ephe. 2.13 neere by the bloud of his Sonne I say rather as the Apostle n Rom. 15.9 Let vs Gentiles of these times prayse God for his mercie whom he hath regenerated to a o 1. Pet. 1.3 liuely hope in Christ Iesus hauing left desperate so many Generations of our Fore-fathers VERS 14. For if wee beleeue that Christ died and rose againe c. THe last reason pressing moderation of sorrow is here couched taken from certainty of resurrection to life Of it hee layes two grounds First the resurrection of Christ Secondly the Power of God withall limits out the persons to whom this blessing belongs The Article of resurrection I meane not here to insist on but so farre onely as it receiues strength from the resurrection of Christ Christ is risen Therefore vs also shall God bring againe from the graue Quest How followes the Argument It might be his priuiledge as being the Sonne of God and hauing in himselfe Diuine Vertue to quicken his body Answ First Probable at least it is made by the resurrection of Christ p Heb. 2.17 Man like to vs in all things sinne onely excepted Gods power in raysing Christ from the dead hath made manifest a possiblity of returning from death to life Secondly if withall wee consider our vnion with Christ by the Spirit whose heauenly influence and Diuine Vertue in raysing our soules to spirituall life all liuing members in his body haue experience of a necessitie wee shall see of our being raysed from death to fellowship of his glory Thirdly his resurrection is vndoubtfull pledge to vs of our q Rom. 4.25 Iustification and full discharge from guilt and punishment of sinne that alone keepes vs vnder the Dominion of death and debarres from entring the glorious presence of God So strangely followes the Argument from the resurrection of Christ to the rising againe of Christians euen as many as are by the Spirit members of his body So that if any desire to know himselfe a sharer in the resurrection of the Iust this let him first learne to know whether hee bee one with Christ that vnion death dissolues not yea shall force the graue to render vp the bodies of Saints that where the Head is r Ioh. 17.24 there may the members be also Signes of this Vnion First Experience Å¿ Phil. 3.10 Rom. 6.5 of the vertue and power of Christs resurrection enliuing our soules to all gracious and holy conuersation Secondly the Sympathie and fellow-feeling we haue of t Rom. 12.15 the weale and wo of our fellow-members in the body of Christ u 2. Cor. 11.29 Who is afflicted and such burne not They haue no fellowship with Christ whom IOSEPHS afflictions touch not neerely and to whose greatest merriments the remembrance thereof puts not a pause The persons to whom belongs fellowship in this blessed resurrection are described Such as sleepe in Iesus that is That continue in that blessed vnion and fellowship with Christ vntil death and in death To such is the blessing pronounced To that condition x Reuel 14.13 Reuel 2.10.26 are the promises limited In such y Heb. 10.38 as withdraw themselues Gods soule hath no pleasure their former righteousnesse is forgotten z Gal. 3.4 their passiâ—ns and patience all become vaine vnto them Vse Our care let be a Reuel 3.11 to hold fast what we haue receiued the beginning of our subsistence in Christ Helpes auaileable First Feare of our owne infirmity in which respect we may say as SALOMON b Pro. 28.14 Blessed is the man that feareth alway Such feare first how carefull makes it to flie all occasions that may withdraw our hearts from God! Secondly how conscionable to vse all holy meanes of preseruation in that blessed condition Secondly
glorie so farre as may stand with reputation saith the ambitious so farre as with peace and good will of Neighbours our popular men-pleasers are for the cause of their God Had the Lord Christ been so straitned in his bowels to vs-ward what had become of our poore soules hee had glorie and honour the same with his Father yet for our sakes emptied himselfe and became of no reputation humbled himselfe to death euen the death of the Crosse and stand we with him on termes of reputation I cannot wonder at our Nabal-like churlishnesse those thoughts and deeds of Belial towards our Brethren when with our God and Sauiour that i 1. Tim. 6.17 giues vs all things so liberally to enioy we deale thus niggardly he hath nothing of the soundnesse of loue towards God or Men that is thus illiberall and pinching in his affection Not the Gospell onely but our soules by an vsuall Metonymie our liues whether by paynes in preaching or by persecution the latter is resolued on by Interpreters May we not inferre it from Pauls practice as a duetie in a Minister to lay downe his life for the peoples sake the cause of truth requiring it I dare say Paul had no thought of his supererogating in this measure of Charitie but vnderstand this for the actuall performance is amongst the dueties that are dueties in casu not necessarily to be acted till the Lord call for life in way of Martyrdome yet euer must it be resolued on praeparatione animi And in case the cause of Truth and good of the Church call for it wee k 1. Ioh. 3.16 ought to lay downe our liues for the Brethren so much First Christs loue in dying for vs requires at our hands Secondly together with the good of the Church by first confirming weaklings secondly incouraging the timorous thirdly occasioning Aliens to enquire into the Doctrine whose sweetnesse is such whose diuine Authour so certainly knowne by the Teachers that life is not deare to procure it support and propagation First this measure of liberall resolution in loue towards Vse 1 God and his people let vs labour for First by this if by any meanes l Philip. 1.21 death becomes aduantage Euery child of God is a gayner by death most they that make a vertue of necessitie whom God honours with the Crowne of Martyrdome Secondly and if from any measure of loue to the Brethren we may conclude our m 1. Ioh. 3.14 translating from death to life most from this when life is not holden deare to purchase glorie to God good to his Church Secondly withall we must take notice of Gods tender Vse 2 respect to our weaknesse in these dayes of Peace and Libertie vouchsafed vs dispensing with vs for this hardship in Christianitie contented to trie vs with reproches only or such like flea-bitings of persecution wherein yet it were well if we bewrayed not too much delicacie Me thinks comparing our selues in these times with the Saints of God that haue gone before vs I cannot but as admire Gods power so maruellous in their weaknesse so wonder at our tendernesse readie to shrinke from holy practice and profession for reproches and a little losse of commoditie and ease Had wee liued in dayes of our Fathers when fire and fagot seemed an easie compendium of tortures what had become of vs Thus thinke God is mercifull to vs in thus tempering afflictions to our strength Withall by these light troubles takes tryall of our resolution and would perhaps prepare vs to greater tribulation The manner of Pauls inclination to these offices of loue remaynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would in that terme expresse that pleasance and contentment he found in the harshest dueties of loue towards this people And it must be obserued as a circumstance adding much grace to euery good performance when it is done with pleasance contentment and heartie good liking To preach the Gospell as of necessitie is scarce thanke-worthy to n 1. Cor. 9.17 doe it willingly hath approbation reward with God The Apostles speech seemes strange ye haue begunne not only to doe o 2. Cor. 8.10 but to will Is it more to will then to doe Not so but it is more to doe willingly then of necessitie because something we thinke must be done Hence find wee the will sometimes accepted without the worke neuer the worke where this will is wanting in works of Mercie if there be p 2. Cor. 8.12 a readie mind a man is accepted though his gift be small yea in case of inabilitie though none at all In new obedience if the will be present defects flowing from infirmitie are winked at Martyrdome it selfe is not Martyrdome except it issue from loue and be commended by this complacentia Euidences of it take these First gladsomnesse and ioyfull entertayning occasions of weldoing Secondly such men are q Tit. 3.8 prouident forecasting to do good works Thirdly their griefe is not to doe but to faile in doing duetie the r 1. Ioh. 5.3 Commandement is not grieuous or burthensome but defects in obedience Meanes to procure and increase it first consideration of the glorious reward secondly the present peace and comfort conscience feeles in weldoing VERS 9. For ye remember Brethren our labour and trauaile for labouring night and day because we would not be chargeable vnto any of you we preached vnto you the Gospell of God THE Apostle in these words makes probable his protestation of so heartie wel-wishing to this people Reason enough they had to thinke him thus kindly affected towards them for that on such termes of hard trauell and handy labour hee forbare exacting maintenance due for preaching in fauour of them The words abound with occasions of question wherewith men of corrupt mindes lacking better imployment haue pestered them That is first whether Paul in this practice did supererogate So Papists affirme for herein he did more then was commanded Supererogatory workes in their Language are good workes done ouer and aboue enioyned dutie From other good workes they thus differ First Where there is a Commandement there lyes a bond vpon the Conscience to doe so and no otherwise In these of Supererogation the Conscience is not bound they are left to our discretion to doe or omit Secondly Matters of Precept if they bee done haue reward if omitted punishment In workes of counsell the omission hath no punishment the performance hath greater reward Obiect Such they conceit was this fact of Paul had hee preached for his hyre hee had done nothing against dutie therefore preaching on free cost he did supererogate Answ There are duties ordinary that bind simply to all times and occasions There are duties extraordinary or in casu vpon speciall occasion Example to preach the Gospell is a dutie ordinarie euer binding a Minister Woe to him if he preach not to preach freely is not alwayes a dutie yet in case eyther necessitie of the Church enforce it or
the doctrine of the Churches to haue proceeded from God thus answers Hee that sees the world beleeue and himselfe beleeues not is himselfe a strange wonderment so hee that sees Gods Church suffer such tortures for the Word of God and yet questions the diuine Authour thereof is a maruellous or rather a monstrous Atheist It is a question ordinarie amongst Schoolemen whether the iustification or conuersion of a sinner be a worke miraculous they say no though they acknowledge therein something aboue nature yea against particular nature Quid maius potest esse prodigium quà m sub momento breuissimo ex rapacissimis Publicanis Apostolos fieri ex persecutoribus truculentis praedicatores Euangelij patientissimos reddi ita vt eam quam persequebantur fidem etiam effusione sui sanguinis propagarent saith Cassian Vse And if there were nothing else this mee thinks should settle the veriest Atheist in perswasion that the doctrine of Scriptures came out from God To Gods children let it be a settling of their Faith that it neuer wauer about this principle Obiect Lest any say The Argument is not demonstratiue in as much as Priscillianists Donatists other Heretiques haue resisted vnto sheading of Bloud to maintaine their Heresie and Superstition Answ We confesse there are amongst Heretiques men strongly deluded and euen ambitious of suffering Yet betwixt the Deuils and Gods Martyrs these differences are obseruable First in the manners and conuersation of one and other to the eye of Naturalists euident Priscillianists were knowne to be men of vicious life and in matters of Oath and Religious Hypocrisie professedly impious To Christs Martyrs their persecutors haue beene forced to giue testimonie of their honestie Pilate could say of our Sauior c Luk. 23.4 I find no euill in this man Lysias in Paul findes d Act. 23.29 nothing worthie of Death or Bonds Pliny to Traian giues testimonie of Christians in offensiue life except in matter of their Superstition as he calls it they were vnrebukeable A second difference ariseth from measure of their passions and patience where Storie and Experience giues eminence to Christians Sawes and Spits and Gridyrons were tryals peculiar to Christians neuer was Christian seueritie so sauage against Heretiques as was Heathenish or Hereticall Crueltie against Gods Children vnder which notwithstanding their patience was perfect to the astonishment of Beholders who can sample amongst Heretiques that of Lawrence on the Gridyron daring as it were the Tyrants malice Assum est inquit Ambros Offic. lib. 1. cap. 41. versa manduca Ita animi virtute vincebat ignis naturam saith S. Ambrose The power of the Word of God we haue thus seene in generall as it is obserued by the Apostle and inferred to be so mightie in this people so let vs view it It wrought effectually in this people for they imitated the Churches in suffering Obser That man may say indeed the word is mightie and effectuall in him with whom it preuailes so farre as to make him a willing sufferer for the Truths sake Something it is when it works Faith and Obedience in dayes of ease yet in some reuolts it hath thus farre preuayled To whom it is giuen not only to beleeue e Philp. 1.29 but contentedly to suffer for the Name of Christ theirs is the priuiledge The hardest point of obedience is to obey in suffering f Mat. 20.22 Can you drinke of my Cup said our Sauiour to his ambitious Disciples that is the tryall Reasons First Naturally wee loue ease and there is nothing more hard to flesh and bloud then passions and patience Wherefore herein haue beene noted the foulest fals of greatest Saints Secondly Besides in that case a man must sometimes transcend sense and whatsoeuer this World affords to sustayne him beleeuing one contrary in another as that hee raignes as a King whiles hee suffers as an abiect Miscreant Vse This make we our Touch-stone to try truth of Conuersion by power of the Word of God Many are the effects it hath in the hearts of Cast-awayes it humbles comforts reformes them in a measure Thus farre it preuayles with few or none of them to make resolute to suffer for the Truth Faith and Repentance are the rifest things in Profession then patience in affliction or resolution to suffer no vertue more rare Vsually wee desire to indent with the Lord and so far as may stand with commodity reputation loue of Neighbours so farre only are we for the Gospell Remember who said g Luke 9.23 He that takes not vp his crosse to follow Christ is not worthy of him whoso doth it not daily in the preparation of his minde is no meet Disciple for him The amplification of their sufferings is by comparison of likes they suffered as others the points wherin they resembled are First the passions same things Secondly qualitie of persecutors from like men their owne Countrimen This latter brought to amplifie their patience there being no vnkindnesse that goeth so neere as what proceeds from men linked to vs in bonds of Nature Amitie or otherwise Obser Considering the persons Authours of their vexation me thinkes I see the vnlimited violence of a Persecutors malice against Gods Children for truths sake It knowes no bonds of Nature or Amitie breakes furiously thorow all to wreake it selfe vpon the Truth Neyther Country nor Friendship nor Kinred nor any thing that a Persecutour respects in his malice Here a mans chiefe enemies are they of his owne house h Luke 21.16 Father against Sonne Sonne against Father Parents and Brethren betray and persecute to death How neere was the Tye betwixt Saul and Dauid by Kindnesse and Affinitie that is no restraint to Sauls malice neerer that betwixt Cain and Abel yet inhibits not from cruell Murther In all experience no Hatred so deadly as what ariseth for cause of Religion whether the cause be this that the Lord thus punisheth the contempt of Religion in Persecutors giuing them vp to bee voyd of naturall affections or what else I know not once this I know the greatest amongst spirituall Plagues are reserued for Persecutors and it is i Rom. 1.31 no small wrath to haue Nature so farre depraued Vse 1 First Let it serue for caution to all guiltie of Persecution to all to take heed how they harbour malicious minds against the Gospell lest they prooue Monsters in Nature Were it not a wonder and astonishment to see a Mother become the Murtherer of her own son c Certainly that malice that growes vpon point of Religion is vnlimited and knowes no stay till it make men Monsters in Nature Vse 2 Secondly Let no man thinke strange concerning this try all as if some new thing were come vpon him It is bitter I confesse to see naturall Loue turned into vnnaturall Enmitie But remember who said When k Psal 27.10 Father and Mother forsake me the Lord takes me vp And he that in such case hates not Father for
of wicked men then was of euill Angels that kept not their first estate Their destruction abolished not their Nature but destroyed their ioy they are d Iude v. 6 7. kept in chains vnder darkenes vnto the Iudgement of the great Day and with them goe the wicked to euerlasting fire to torture them not to consume them Saith Peter of Sodomites whose destruction came from heauen They suffer now the vengeance of eternall fire What should I tell you of those Arguments which out of Reason Naturallists haue drawne shewing of the soule at least it must be immortall First Because they say it hath in it no principle of corruption or dissolution being incorporeall as some of them taught immateriall At the death of the body they wondered not for they knew it consisted of contrary Natures and therefore carried in it principles of its owne dissolution but for the soule they thought the originall thereof was Heauenly made not of any elementarie matter but if of any of the Quintessence of the Heauens Secondly Moreouer they obserued in the soule a kind of infinitenesse of desiring which nothing that this world affoords was euer able to satiate and that desire being Naturall they thought could not alwayes bee vaine but should at least after separation from the body find some infinite good thing in fruition whereof it should find rest and full contentment Thirdly Besides they obserued in the most desperate mainteiners of the soules mortality towards death vnspeakeable feares wherewith their consciences were surprised Whence should they grow from perswasion of vtter destruction and abolishment It could not be For as Tullie said The dead if they be not cannot be miserable No question therefore from impression of that principle fastened in the hearts of al men It is appointed to all men once to die and after that comes Iudgement ZENO was wont to say he had rather see one Indian willingly of his owne accord go into the fire to be burnt their custome see in Valerius Maximus Lib. 2. cap. 1. then heare all the Philosophers in the world dispute of the soules immortality His meaning was that the cheerefulnes they shewed in death was to him a more binding Argument that the soule was immortal then all Philosophical speculations thinking there could be in no man such alacritie in death without a strong impression of immortality So certainely the feares that Atheists are surprised withall in death is an Argument strong as any that there is a life of the soule after it is seuered from the body What should I speake of that perfection time that weares out all things corruptible brings to the reasonable soule and vnderstanding The body the elder it growes the more feeble the senses that are exercised by bodily Organs haue all their decay by age whereas the mind and vnderstanding is perfited by age e Iob. 12.12 With the ancient is Wisedome and in length of dayes vnderstanding I spare the testimonies of Ancient Heathens that euery Reader may find frequent in their writings That of DIDYMVS King of Brackmans to Alexander I cannot let passe Nos non sumus incolae huius mundi sed aduenae Nec ita in orbem terrarum venimus vt in eo libeat consistere sed transire properamus enim ad larem patrium Epist 102. SENECA Cum venerit Dies ille qui mixtum hoc Diuini humanique seceruat corpus hoc vbi inueni relinquam ipse me Dijs reddam Apud Galenum Porphyrie Non est mirum animam quae substantia incorporea est posse separari à corpore cum ignis qui est substantia corporea corruptibilis à lignis quibus est coniunctus possit separari reuertiin suam materiam sine sui corruptione The summe is this that neither death nor Iudgement brings to any man destruction of his Nature or abolishment of being Quest What then is the destruction here spoken of Answ Not of their Nature but of their ioy and seeming felicitie that in this life they inioyed The amplifications follow First it is sudden comming in a time when it is least thought of and lesse expected as trauell vpon a woman with child sometimes while they are eating drinking sleeping laughing and thinke of nothing lesse then of the paines of trauell thereof before Secondly as trauell painefull The anguish and paine of it who may conceiue The Scriptures the better to fasten the impression in our hearts haue bene pleased to make choice of such comparisons as best serue to expresse it to our apprehension Here it is set out by the paines of womens trauell the bitternesse whereof that sexe can witnesse in other Scriptures it is expressed by the paines of fire Nothing more painefull to the sense then fire of fires none more scalding or noysome then that of Brimstone such and more painefull are the torments that Day brings vpon the world of the vngodly Diuines haue referred all to these two heads First they call poenam damni Second poenam sensus The good things whereof they are depriued as the presence of God the ioyes that neither eye hath seene nor eare heard nor the heart of man conceiued The torments they feele are such as all earthly things are too little to expresse the Brick-kills of Aegypt the Furnace of Babel or if there be any thing a man can conceiue more torturing are all but Flea-bites to the anguish and horrible torment they then suffer To this if we adde the last circumstance that it is ineuitable what can bee added to declare the horror The Creatures are all then seruiceable to the will appointment of the Iudge f Reuel 20.13 Graue and Sea giue vp their dead Angels as Gods Ministers present them to Christs Tribunall They are brought in indeed g Reuel 6.15 16. flying to the mountaines to fall on them and to the rockes to couer them from the presence of him that sits vpon the Throne But all in vaine The power of God his Iustice and truth all glorifie themselues in their destruction His mercy then in respect of the effects thereof towards them ceaseth that Day h Rom. 2.15 is a day of wrath and declaration of the iust Iudgement of God Lord Lord open vnto vs say the foolish Virgins What heare they but Depart from me ye cursed into euerlasting fire Thus sudden painefull and vnauoydable is the destruction that great Day brings vpon the world of the vngodly And I beseech you brethren seriously and betimes thinke of it and lay it to heart Pray saith our Sauiour and by all meanes labour that yee may escape the feares and tortures of that great Day and with comfort stand before Christ at his comming Wonderfull prodigall wee are generally of our soules for the base profits and pleasures of this life exposing them to the bitter paines of eternall death Alas what is it to gaine the world and to lose thy soule What to fare deliciously euery
out the way to Heauen and teach it vnto vs. Sufficiently in all times taught he it to his Church before euer Christ was incarnate inspiring the Prophets Quest If they shall say Christs liuely voyce was more effectuall Answ Let that bee granted yet was it onely to them that heard it His teaching by liuely voyce reached not to vs for whose saluation notwithstanding hee descended equally as for theirs Secondly Besides this whereto serued the death of our Sauiour hauing in his life abundantly manifested the way that leades into Heauen Thirdly What oddes betwixt Christ and his Saints in their life and death excepting only some more perfection in Christ then in them Euen their deaths afforded vs exempla Patientiae saith Leo but not dona Iustitiae There is a second opinion partly Popish placing the mayne of Christs mediation in this that hee merited for vs Grace to fulfill the Law and so to merit saluation at Gods hand That Christs merit hath purchased vnto vs Grace to liue holily we deny not but that such Grace as whereby wee might merit saluation is in Scripture vnheard of This we find First That our u 1. Pet. 2.5 Sacrifices are acceptable to God by Iesus Christ Secondly That our seruices shall bee rewarded for the promise sake of the Father and the merits of his Sonne But that his merit hath transferred such dignitie to our workes that they should become x Rom. 8.18 worthy of the glory that shall be reuealed we find in no Scripture This still wee find our best workes haue First Their blemishes Secondly Their interruptions Thirdly The most eminent amongst the Saints y Psal 143.2 not daring to present their best workes to be iudged without mercy How then by meanes of Christ The Apostle answeres In that he dyed for vs. In which words we are to consider first their Scope secondly Christs Fact He died for vs thirdly the end and fruit of his Death That we might liue together with him Obser The Scope is to perswade to care of holinesse by this as a second reason because Christ died for vs. The Obseruation is this Christs death is as well an instruction to holinesse as meritorious of saluation Paul learned from thence to liue not to himselfe z 2. Cor. 5.15 but to the glorie of him that died for him and propounds it as matter a Rom. 6.11 of mysticall imitation to all Gods people Well weighed how forcible incentiues affoords it to holinesse First It most liuely sets out the horror and haynousnesse of sinne and the fiercenesse of Gods wrath against it more then all Iudgements God euer executed vpon the world of the vngodly They are fearefull Iudgements and to be trembled at that we are remembred of by Peter and Iude the downe-fall of Angels drowning of the old World firing of Sodome and Gomorrhe c. and such as seriously meditated cannot me thinkes but make vs tremble and quake But of all euidences of Gods wrath against sinne none like this the death of his Sonne if we consider first how deare he was to his Father secondly how excellent his Person thirdly how bitter and full of agonie his Passion fourthly how holy harmelesse separate from sinners himselfe was in himselfe knowing no sinne by experience or personall practice but vnder-going onely the punishment due to sinnes of his Chosen Euerie of these circumstances in the death of Christ set forth Sinne to vs in his colours and should make vs sweare our selues enemies to the workes of Darkenesse Secondly In it we see the wonderfull b Eph. 3.19 and vnmeasurable loue of Christ to our soules which passeth knowledge a c 2. Cor. 5.14 compulsorie argument to PAVL to liue to the glorie of his Redeemer Vse How fearefull then is the abuse of Christs death amongst our people making it their greatest encouragement to licentiousnesse So that we may truely say the abuse of Christs Death damnes more then the Death it selfe saues Saith PETER To you that beleeue Christ crucified is a stone elect and precious but vnto the disobedient d 1. Pet. 2.7 8. a stone of stumbling and rocke of offence A stone of stumbling indeed and rocke of offence especially through abuse of the meditation of his Death The Iewes indeed stumbled at it but by another occasion and the Gentiles thought it foolishnesse the one expecting a glorious estate of the Messiah in the World the other deeming it a foolish and absurd thing to expect Life out of Death Glorie to issue out of such extreme Contempt But our people perswaded as they would seeme of the validitie thereof to procure remission and saluation stretch the vertue of it farther then euer it was intended in such sort that the enforcement of holinesse seemes absurder from no ground then this Because Christ died for vs. Rather sith Christ died for vs what needes such nicenesse Let vs feed our selues without feare our sinnes are expiated by the Death of Christ To whom me thinks I may say as Moses to Israel e Deut. 32.6 Doe you thus requite the Lord O people foolish and vnwise and protest with Paul to men of that spirit f Gal. 5.2 Christ shall profit them nothing Let all Gods people be exhorted so to vse the Meditation of Christs Death that it may be to them an incentiue to holinesse It is a blessed Soule that so vseth it and reapes as comfortable assurance as any can be that he hath share in the merit of it when the Meditation is thus powerfull to g 1. Pet. 4.1 worke Mortification and care to depart from euill It is said of Dauid hee once in an effeminate humour longed to drinke Water of the Well of Bethleem three of his Worthies breake thorow the hoast of Philistims to saue his longing But when it is brought hee trembleth to taste it because it was the bloud of them that fetcht it h 2. Sam. 23.15 17. Be it farre from me O Lord that I should doe the Is it not the bloud of the men that went in ieopardie of their liues So it may be thy licentious nature may long to taste of the pleasures of sinne but me thinkes when thou shalt consider as DAVID It is the bloud of thy Sauiour that that cost him his dearest bloud to expiate and kill it in thee thou shouldest say as hee Be it farre from me O Lord Is it not the bloud of the Sonne of God that made his Soule an offering for sinne to purge me to be of his peculiar people zealous of good workes As touching the Fact it selfe Christs dying for vs because it falls fitlyer to be largely treated in another Text I spare to insist on it The fruit and end of it followes That we might liue together with him that glorious life which hee now liues at the right hand of his Father and that whether wee sleepe or wake that is liue or die So then Obser How-euer God disposeth of
The thing whereof the certaintie is is the Proposition whereto the Assent is giuen The certaintie the Assent it selfe Necessarily must these be distinguished for it is possible to be vndoubtfully and fully perswaded euen of what is false as Paul was vndoubtfully perswaded that he l Act. 26.9 ought to doe many things against the Name of Christ his perswasion was certaine in respect of the Assent yet the thing vtterly false And euen in iudgement of charitie there may be a firmenesse of perswasion and assent though no truth in the Proposition assented vnto Infallible certaintie implyes both these first firmenesse and fulnesse of assenting Secondly certayne and necessarie truth of that which wee are thus firmely perswaded of Cortitudinem Subiecti Obiecti That of Charitie may imply some firmenesse of perswasion imports not certayne and necessarie truth of that whereof the perswasion is Whether this Distinction hath any footing in the Scriptures is the next inquirie The first member is acknowledged by the Antagonist Let vs see whether the other may not find footing there They denie the Lord that m 2. Pet. 2.1 bought them and bring vpon themselues swift damnation after what iudgement speaks S. Peter of infallibilitie or of charitie I know the man is as much abhorrent from that Distinction of sufficiencie and efficacie of Christs death as from this of infallibilitie and charitie in point of iudgement I presume also he holds that none of Christs redeemed are damned yet of some damned saith Peter the Lord bought them expressing that perswasion the Church had of them before their Apostasie Where grounded but on that rule of Charitie n 1. Cor. 13.5 7 to beleeue all good things of others in whom wee see no euidence of the contrarie Compare Act. 8.13 Heb. 10.29 the same Peter expressing the ordinarie measure of certaintie we haue of other mens sinceritie vseth a word importing though not want of firmenesse of his perswasion yet possibilitie of falshood in the thing By SILVANVS a faithfull Brother to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o 1. Pet. 5.12 as I suppose And reasons he had enow so to suppose The man hauing so largely approued himselfe to the Church of God only because in the thing he might erre a terme is selected implying possibilitie of his erring in the person yet sufficiently expressing such firmenesse of perswasion as Charitie following outward euidences might gather touching his fidelitie Like see Philip. 1.6 7. Collat. wee haue seene the sense of the termes and in part the footing this Distinction hath in the Word of God Of whether sort was Pauls iudgement here professed Of infallibilitie saith the vpstart Prophet Traske and thence is his collection That one may know anothers election or that one that is the Child of God may infallibly know the regeneration of another of whom I desire first to know the quantity of his Conclusion whether is it vniuersally or particularly to be vnderstood may all know the election of all or is it the priuiledge of a few I purpose not to quarrell about his making election and regeneration all one I will take his latter clause as a limitation or explanation of the former that his meaning shall be the Elect not before regeneration but after may know the election of others namely after they are once effectually called meanes hee all the Regenerate or some Certainly his reasons conclude as well for all as some as well for weake Nouices while they are weake as for stronger men that haue receiued his Spirit of discerning euen these be they neuer so weake are subiects of one Kingdome Citizens of one Citie Children of one Father Seruants of one Houshold Members of one Body or if there be any other similitude more liuely expressing our neere coniunction in the body of Christ as well agree they to Babes in Christ as to stronger men like say wee of the Commandements To put difference to loue the brethren c. so that his giddie disciples need no longer hang on him as their Oracle to know their election for any Nouice in his Schoole may as fully reueale to them that their names are written in the booke of Life Truth is it is neither generally nor particularly true but vniuersally false that any man without extraordinarie reuelation knowes the election of another Let vs heare his Reason first is from the neerenesse that is betwixt vs we are subiects of one Kingdome Citizens of one Citie Children of one Father therefore one may infallibly know the election of another Obiect They that are so neerly linked together as subiects of one Kingdome branches of one Vine members of one Body c. may infallibly know the election and regeneration each of other But the elect regenerate are thus neerly linked together Ergo. Answ The Proposition is vtterly false this neernesse of our coniunction is no sufficient cause of infallible knowledge of election or regeneration more then of the persons thoughts speeches secret actions one of another Why may I not as well reason thus They that are Citizens of one Citie branches of one Vine members of one Body may know infallibly the persons names secret actions speeches thoughts each of others But the p Heb. 12.23 Spirits of the iust made perfect in heauen all Gods people dispersed farre and wide ouer the face of the whole earth are thus neerly linked together therefore they may know the persons names secret actions speeches one of another And so it shall no longer be true that Isay hath q Isai 63.16 ABRAHAM knowes vs not and ISRAEL is ignorant of vs nor need Papists any longer talke of a speculum Trinitatis or relation of Angels or toyle themselues to deuise a meane of conueying our prayers mentall or vocall vnto the Saints departed we haue all in a short compendium the nighnesse of the bond dead and liuing Saints are linked as members in one body therefore may know each others wants thoughts actions as well I dare say by this Argument as we one the election regeneration of another Sir let me know of you sith the Argument it selfe affoords not by any vertue in it your Conclusion How it is more auayleable to enforce knowledge of election then knowledge of mens persons actions c. linked in this bond or where you find Gods Spirit declaring the vnion and communion with the Father and Sonne and one with another inferre as you doe that therefore wee may thus infallibly know each others election The dueties of loue compassion r 1. Cor. 12. 14. communicating gifts c. each to others benefit I find in Scripture sometimes inferred from this ground the infallible knowledge of each others election or regeneration I find no where enforced out of our neere coniunction The second reason taken from predictions of Prophets It was prophecied that the Elect regenerate should infallibly know each others election therefore they may infallibly know each others election That
Christs sake is not worthy of him VERS 15.16 Who both killed the Lord Iesus and their own Prophets and haue persecuted vs and they please not God and are contrarie to all men Forbidding vs to speake to the Gentiles that they might bee saued to fill vp their sinnes alwayes for the wrath is come vpon them to the vtmost THE Apostle occasionally mentioning the Persecutions raysed by Iewes against the Church digresseth a little to a description of their manners yet so as he hath still respect to his principall purpose His ayme seemes this to preuent the scandall might aryse to Gods people in respect of Persecutions raysed by Iewes It might seeme strange the Lords only people in time past hauing such knowledge in the Law and Prophets should persecute the Gospell some weakling might perhaps thinke there was something amisse in the Doctrine when Iewes did so eagerly oppose it That scandall the Apostle would here preuent shewing it to be no new thing in that Nation Such crueltie was become hereditarie to them and persecution after a sort their Nationall sinne To this end hee remembers them how they dealt with our Sauiour and their owne Prophets That the Conclusion in this digression may bee this Crueltie in Iewes may to no man seeme strange First from their former facts Secondly Reasons their malignant nature Thirdly Gods wrath vpon them Who killed the Lord Iesus and their owne Prophets Quest Meanes he the same persons Answ Not the same particulars but men of the same Nation Quest How are they said to haue killed the Lord Iesus when it is certaine by the Story he was put to death by Authoritie of the Roman Empire and the Executioners seeme to haue beene Romane Souldiers Answ Though their hands slew him not yet their malicious accusations and slanders procured his death wherefore they are said to haue killed him The note thence is Obser Sinnes committed by others through our instigation become ours by iust imputation and participation What sinne thou excitest another to commit that thou committest the guilt of it redounds to thee in as high a nature as to him that is the immediate Executioner In Naboths death the Iudges and false witnesses were the next Agents l 1. King 21.7 13 23. IEZABEL the plotter only and instigator she is punished for sheading Naboths bloud though her hand was not vpon him Euen in mens courses it seemes iust that not only the Executioner but the Plotter Abetter Instigator Concealer of Treason be punished with death Yea see how a farre lesse degree of participation brings guilt vpon our soules The Rulers among the Iewes that but tolerated the breach of Sabbath are charged to m Neh. 13.17 haue broken the Sabbath Yea least countenance giuing to Idolatry n 1. Cor. 10.18 21. makes culpable of Idolatry Vse I say then as PAVL Communicate not with other mens sinnes beware how thou prouoke another to euill lest the guilt of his sinne yea of his soule redound to thy Conscience There is a rule that most men walke by o Gal. 6.5 Euery man shall beare his owne burthen smart for his owne sinne A true rule but misinterpreted Thine owne sinnes are they not only which thy selfe actest but what thou prouokest others to commit AHAB wrought euill in the sight of the Lord c. o 1. King 21.25 whom IEZABEL his Wife prouoked AHABS sinnes are Iezabels sinnes because shee prouoked to commit them Thy childes impietie and vncleannesse are thy sinnes if thou giue him countenance to commit them Thy Neighbours Persecution is thy Persecution if thou encourage him to persecution To which end consider Gods Commandements bind not only to our own personall performance of duties but to further their performance in others Turne and p Ezech. 18.32 cause others to turne They enioyne not only to flye sinne in our owne persons but to hinder it in others within our compasse Thou shalt q Leu. 19.17 not suffer thy Brother to sinne Obser Againe see here how sinnes once set on foot by Parents practice are oft-times continued in the Posteritie to many Generations Crueltie beganne amongst Iewes in the dayes of Prophets continues in that Nation till destruction of their Citie Isay cals them r Isai 1.4 a seed of the wicked as if their Fathers had propagated their Cruelty with their Nature IOHN BAPTIST Å¿ Mat. 3.7 a generation of Vipers as if it had beene as naturall to Iewes to receiue crueltie from their Parents as for Vipers to receiue Poyson from their Dam. So Ahabs Posteritie resemble his manners and all that come neere him or his Race taste of his malice Hence see we in all Ages sinnes spreading ouer Nations therefore called of some Nationall sinnes so passe they along in euery Generation as t 2. King 5.27 GEHEZI his Leprosie to his Posterity The question is oft mooued whether as Adams first sinne passeth to his Posterity so other actuall sinnes of immediate Parents The resolution is generall they doe not because say some their actuall sinnes are personall and singular whereas Adam stood as a publike person in whom the whole Posteritie was to stand or fall As others conceiue in termes In the precept giuen Adam was the whole Posteritie bound mans whole nature was in Adam obliged to preserue that rectitude wherein they were created whereas in immediate Parents Children are not bound Though this be truth yet may we not denie but the sinnes of other Parents though not the indiuiduall acts yet the same in kinde passe after a sort from the Parent to the Posteritie Thus conceiue There are some fleshly and as they are termed sensuall sinnes as Drunkennesse Adultery c. there are other more spirituall Those sensuall haue a kind of propagation from Parents to Children a stronger inclination and pronenesse to them they deriue from Parents through temper and constitution of the body by customary practice of such sinnes wrought in the Progenitors For others more spirituall as Pride Idolatrie Swearing c. wee see them oft continuing in the Posteritie but by other meanes as First cursed example of Parents which it is naturall for Children to imitate Secondly Education when they are nuzzeled and trayned vp therein Thirdly Chiefly by Gods iust Iudgement vpon the Parents thus visiting their sinnes by giuing ouer the Posteritie to walke in the steps of their cursed conuersation How it comes to passe we cannot so distinctly explaine but find in experience such a lineall descent of sinnes from Predecessors to Posteritie Vse It serues to admonish vs all whom God hath made Parents of Children or but Precessours to the Generation that shall come after vs to beware how wee become Ring-leaders or On-setters to any prophanenesse that we draw not on our selues the bloud of their soules that shall come after vs. It is easie to set a house on fire not so easie to quench the flame The beginnings of the inflammation we see the stop who
more of their lewd manners then of their learned Language Let Gods call bee our Load-starre His hand as the Cloud to Israel to mooue or pause according as it giues direction VERS 12. And the Lord make you to increase and abound in loue c. THE second thing requested is their increase and abounding in loue where the obiect and inducement is annexed Quest What may the Reason bee why hee insists so especially in loue Answ Exhortations to speciall duties yee may obserue vsually to haue one of these Reasons First Speciall defects in the people which was the reason the Apostle so much vrgeth e 1. Cor. 1.10 11 vnitie vpon the Corinthians f 2. Thess 3.10 11. labour to Thessalonians Secondly Speciall excellencie of the dutie Rather g 1. Cor. 14.1 prophecie then tongues rather h 12.31 charitie then all gifts It is the most excellent way Both perhaps had place in this people rathest the latter but thereof before and after The obiect wee here take notice of towards your selues and towards all men Obser The propertie of Christian loue is here obseruable imbracing all men onely seruato ordine So runnes the Precept * Mat. 22.39 Loue thy Neighbour whether he be so by co-habitation or friendly affection or Grace or Nature There is none but in one of these degrees is Neighbour vnto vs. Dauid indeed professeth i Psal 139.21 his hatred of Gods enemies But his hatred by the common glosse was of their sinnes not of their persons And though all offices of loue may not be extended to all yet some there are that may If wee mourne for reiection of those whom God hath cast off as k 1. Sam. 16.1 SAMVEL for SAVL l Rom. 9.2 3. PAVL for the Iewes there may seeme some errour but it is error amoris m Luk. 19.41 Christ weepes ouer Ierusalem If any should be excluded most probably our owne or Gods enemies for personall enemies the Precept is direct n Mat. 5.44 Loue your enemies And in as much as we know not whether Gods enemies shall persist in that state when they curse we must blesse and pray for them that persecute So o Luk. 23.34 Christ for Iewes crucifying and blaspheming p Acts 7.60 STEPHEN for his enemies stoning him to death Vse Pharisaical loue is detected hereby to be nothing lesse then Christian so limited by them to Neighbours in affection First Enmitie they professed to enemies Loue they limited to friends onely Their Sectaries still remaine amongst seeming Christians First yet saith our Sauiour Our q Mat. 5.45 heauenly Father whose children we would seeme doth good to the vnkind neither are we his children except in that extension of loue we resemble him Secondly and amongst r Luk. 6.32 33. Publicans and sinners it is receiued to retaliate kindnesse and to exchange good turnes Christian Charity should goe one straine beyond Heathenish loue To requite good for good is ciuill courtesie euill for euill malicious policie euill for good hatefull ingratitude good for euill onely Christian Charitie Secondly There are whose loue reacheth no farther then their Neighbours by cohabitation such was Sodomites loue The ſ Gen. 19.9 name of a stranger was odious vnto them Amongst Israelites the Lord assignes them t Exod. 23.9 to care no lesse then Widdowes and Fatherlesse And though wee yet know not by experience the heart of a stranger yet wee know not what we may doe u Heb. 13.3 We are yet in the bodie It may bee our lot as of ancient Saints to x Heb. 11.37 wander vp and downe destitute and to liue in exile Thirdly What should I speake of those whose loue scarce euer lookes out of their owne doores right Nabals in their greatest abundance Christians may we call these so scanted in their Charitie Charitie is a y Prou. 5.16 fountaine whose waters streame out as Riuers into the streets interdicting to none taste of necessary kindnesse Obser The inducements follow First his owne example As wee to you So ought Ministers to exemplifie in their liues what they prescribe to others See 1. Pet. 5.3 1. Tim. 4.12 First Else grow our persons and prescripts contemptible By being z 1. Tim. 12. types we preuent contempt The Scribes could not a Mat. 7.29 teach with authoritie in likelihood therefore because they bound heauie burthens for others shoulders b Mat. 23.4 mooued them not with the least of their fingers Secondly Yea holiest duties grow lothsome as the c 1. Sam. 2.17 people abhorred the Sacrifices through the lewd liues of the Priests Thirdly And our selues become d 1. Cor. 9.27 Cast-awayes hauing preached to others with some furtherance of their Saluation As Noahs Shipwrights built the Arke themselues perishing in the Deluge Vse Now LORD e Deut. 33.8 let thy Thummim and thy Vrim bee vpon thy holy ones that wee may all endeuour to ioyne to our light of doctrine integritie of life Of scandalous Ministers it is hard to say whether they doe more good by teaching or harme by their lewd practice the f Mat. 23.3 wisedome prescribed by our Sauiour is rare in our people Validior est operis quà m oris vox and plus mouent exempla quà m verba They seeing our neglects grow presently of opinion the duties are not so necessary nor the sinnes so dangerous when their Teachers are in both respects so dissolute Glorious is the reward of gracious Ministers and their g Dan. 12.3 recompence eminent As much more intolerable their h Mat. 23. damnation in case they blemish and preiudice the holy Doctrine by their lewd conuersation Secondly Thinke it spoken to you all as many as are called after the Name of the Lord he that said we are lights of the World commanded you also to i Phil. 2.15 shine as Lights in the middest of a crooked Generation k Tit. 2.10 to adorne the Gospell and l 1. Pet. 2.12 to winne aliens to loue of the truth by blamelesse conuersation It is vsuall with people to note Moates of Ministers and wee they say must liue as we teach else woe vnto vs. But is it not as true of you you must liue as you professe for though our fals hurt as fulmina yet yours as grandines And what auayles it to prescribe to children or to correct their disobedience whiles your selues practise what you condemne and chasten in them neglect doing of what you prescribe them VERS 13. To the end hee may establish your hearts vnblameable in holinesse THE second inducement is consideration of the gracious effect of their growth and abounding in loue in as much as hence flowes hereon depends their stablishing in vnblameable holinesse Obser The points are two First There is no stablenes of Grace seuered from Charitie Conceiue there are Graces transeunt as there are others permanent There is a m Mat. 13.21 temporary as well as
Affections Their vertues Morall are exercised all about moderating the appetite and affectuous part of the Soule Vse Our Christian endeuour should be hither bended that rectified Reason or rather Grace and Religion may bridle our turbulent and head-strong Affections Wherefore Gods Spirit is pleased so highly to commend this temper He that ruleth his spirit saith Salomon is better q Pro. 16.34 then he that winneth a Citie and Contra Whoso hath no r Pro. 25.28 gouernment of his spirit is like a Citie broken downe that hath no walls A Meditation if any other meet for vs this part of Sanctitie being so generally neglected insomuch that we see many hungring and thirsting after knowledge of God in other parts of their life walking holy and blamelesse yet I know not how pleasing themselues and almost iustifying the inordinate motions of their tumultuous Affections In Wrath especially it is obseruable how small occasions kindle it and when it is growne to a flame no place left for Right Reason or Religion to sway it nor is the gentlest remembrance admitted though it be as that of the Lord to Ionah Å¿ Ion. 4.4 Doest thou well to be angrie Remember wee whose prayer it was that our t 1. Thess 5.23 whole spirit and soule and bodie might be kept holy and blamelesse And of these generalls thus farre Obser The particular wherein this prudent moderation is required is sorrow for the dead in Christ and it is so carried in the Apostles Exhortation as if he would teach Immoderate mourning for the dead in Christ to be for Christians most vnseemely The Saints before vs laboured herein to set bounds to Affection and to cut off occasions of excesse in that kind Abraham mournes for Sarah euen vnto weeping yet fearing lest hee should forget his measures desires to burie u Gen. 23.4 her out of his sight Aegyptians mourne for IACOB seuentie dayes Ioseph his naturall sonne x Gen. 50.3 10 onely seuen dayes Not that hee was lesse kind but more Christian-like prudent The Lord interdicts his Israel those Heathenish Rites of y Deut. 14.1 Balding and Cutting themselues for the dead And our Sauiour intimates dislike of Iewish z Mat. 9.23 Minstrelsie for increase of Sorrow Affection he thought in that case needed not the spurre but the bridle rather Indeed we read of some Saints excessiue in this kind Dauid weeping for his Absolon as Rachel for her children and would not be comforted But first both it is noted as his infirmitie and secondly in Austines iudgement August de doct Christ lib. 3. c. 21. contr Faust Manich. lib. 22. cap. 66. he bewayled not so much his sonnes death or his owne Orbitie as the punishments whereinto his soule so incestuously adulterous so vnnaturally murtherous should in likelyhood be plunged Non orbitatem doluit in eius interitu sed quia nouerat in quas poenas tam impiè adultera parricidalis anima raperetur And Bernard Bernard Planxit meritò Dauid super parricidâ filio cui perpetuo sciret obstructum exitum de ventre mortis mole criminis Thirdly And what if Dauid thus mourned for Absolons damnation Better hopes haue Christians of Christians that sleepe in the Lord. Such as make excesse of sorrowing for them most vnseemely For first how argues it ignorance in that point wherein a Christians ignorance is most shamefull the blessed state of Gods children after death And how giues it occasion to Gentiles to traduce vs when we bewayle as vtterly lost and extinct those whom we professe to liue with God Cyprian de Mortalitate Spâ—â— nostra ac fidei praeuaricatores sumus saith Cyprian Simulata ficta fucata videntur esse quae dicimus Secondly And what ods in this behalfe betwixt hopefull Christians and hopelesse Heathens while wee equally giue reines to sorrow and macerate our selues with like comfortlesse griefe Vse Our wisdome it shall be to set some reasonable limits to our sorrow for those of whom we haue reason to be perswaded that they sleepe in the Lord. Let not the Monition seeme vnnecessarie Affections are violent especially hauing shew of lawfulnesse to set them forward More frequent are the slips of Saints in things for their matter lawfull then in those that are simply vnlawfull Conscience euen of good men sets it selfe loose hauing plea of lawfulnesse for the action Herein Affection growes no lesse then tumultuous being able to warrant it selfe by instinct of Nature practice of Christ and his Saints Truth is the custome of Mourning but Stoickes none condemned howbeit saith Bernard the spirituall man that iudgeth all things Bernard de considerat lib. 3. and is iudged of no man preuents all his attempts with this three-fold consideration first whether it be lawfull secondly whether decent thirdly whether also expedient Secondly And we are not ignorant things lawfull in their kind may through neglect of due circumstances proue sinfull in the doer Eating and drinking are lawfull and necessarie yet excesse therein is censured of Gluttonie No wise man euer condemned Recreations as euill in their whole kind yet immoderate vse of Sports is little lesse then Epicurisme And sorrow for the dead hath example of Saints yea of our Sauiour to warrant it Pauls Mandate is more a Rom. 12.15 Flere cum flentibus howbeit excesse in lamentation makes it sinfull in Christians And here also hath place that Caueat of the Apostle b 2. Cor. 2.7 lest any be swallowed vp of ouer-much sorrow Meditations auaileable this way are these First of the blessed state of Gods children deliuered from the burthen of the bodie Cyprian de Mortalitate who thinks it not his gaine Saeculi laqueis non teneri nullis peccatis vitijs Carnis obnoxium fieri exemptum pressuris augentibus venenatis Diaboli faucibus liberatum ad laetitiam salutis aeternae Christo vocante proficisci Who is not of Pauls mind To be dissolued and to be with Christ is c Phil. 1.23 best of all such d Reuel 14.13 rest from their labours and their workes follow them Thus thinke as S. Cyprian aduised Desiderari eos debere non plangi nec accipiendas esse hîc atras vestes quando illi ibi instrumenta alba iam sumpserunt Secondly That argument which with Ephesians in like case preuailed why should it not sway with vs c Act. 21.14 The will of the Lord be fulfilled Let vs not make such Idols of our selues or ours as for their deaths so comfortable to grow discontented at the Lords appointments Thirdly And if that Heathen could say Praemittimus non amittimus Why thinke not Christians much more Seneca They lose not their friends but send them before Thus of the maine matter in the Text. In our passage let vs notice the Epithete giuen to the death of Gods Saints they die not but sleepe their death is a sleepe Vsuall in Scriptures See Ioh. 11. Act. 7. What
when Paul wrote this Epistle That it should not be till the r 2. Thes 2.3 departing from the faith the reuealing of Antichrist and his consumption by the breath of the Lords mouth it may be was an after-reuelation And this is a solution of the doubt not improbable Hierome Another exposition there is extant in S. Hierome vnder the name of Diodorus howsoeuer reiected by Hierome yet more probable then any himselfe brings The summe of it is thus Paul reckons himselfe and his associates amongst suruiuers at Christs comming not as thinking himselfe and those then liuing should be found of Christ in the bodie but knowing all the Righteous to make one body in Christ Iesus and himselfe one of the number Nos dixit pro eo quod est lustos de quorum ego sum numero We that remaine that is those of the faithfull that shall suruiue to Christs comming Thus far of the doubt The prerogatiue followes the dead in Christ shall first rise hauing their bodies first glorified and clothed with immortalitie incorruption glorious splendour c. the Lord thus recompensing their seeming disaduantage in respect of those that know no death but analogicall transmutation Obser The point of notice is this The disaduantages of Gods children wherein they seeme to be cast behinde their brethren are euer recompenced with some priuiledge or prerogatiue wherein they also haue their aduantage It may seeme a prerogatiue of suruiuers at Christs comming ouer those that are dissolued by death that they without death are clothed vpon with incorruption but see how the Lord recompenceth their seeming disaduantage they are first glorified in their bodies raysed to a glorious life before the liuing are changed By plentifull induction it will appeare It may seeme the disaduantage of vs Gentiles that Iewes had first Å¿ Rom. 3.2 the oracles of God committed vnto them had the ministerie of Prophets yea of the Lord Christ himselfe the t Rom. 15.8 minister of Circumcision But how plentifully hath the Lord recompenced it vnto vs giuing vs more plenty of cleare reuelation and greater measure of grace then euer he vouchsafed to the Church of the Iewes that wee may say as our Sauiour u Mat. 13.17 What many Prophets and Kings and righteous men desired to see and saw not wee see Wee may perhaps thinke it to be some disaduantage vnto vs that wee liued not in the dayes of Apostles and Prophets that taught by speciall Reuelation and vnerring Spirit what they taught the people of God but fully is it recompenced vnto vs in that many of the things which they a farre off beheld in the Prediction wee with our eyes see in the accomplishment See it in other particulars of outward or inward estate Diuersly hath God ordered the state of his children in this life calling some to teach some to be taught some to rule some to be ruled giuing some Wealth Honour Peace exercising others with Pouertie Infamie Contempt amongst men It is strange to see how emulous wee are one of others preferment in these fauours of God whereas if wee would rightly weigh it wee should see that in these things wherein we seeme to be cast behind our brethren we haue in one kind or other our aduantage of them Their Wealth is more so are their Distractions and Cares and Spirituall Dangers their Reckoning larger at the great Audite and Day of Accompts Is it not well the Lord hath freed thee from these Distractions made thee rich in Faith giuen contentment and dayly experience of his Fatherly care in another kind In that which seemes the greatest disaduantage as that the Lord so long keepes vs on the racke of an accusing Conscience and with-holds the sense of his fauour in the pardon of sinnes I am deceiued if there be not some aduantage to the oppressed Vsually ye shall see the course of their liues more strict sinnes that others without scruple swallow vp these conscionably flye from their sanctitie for the most part greater and so I doubt not shall be their glorie In a word Is life short the passage is speedier to the Ioyes of Heauen Is it prolonged the more occasion haue they of doing good their seruice greater and so shall be their reward Wee cannot thinke of any disaduantage of Gods children wherein they are cast behind their brethren but a recompence we shall find in one kind or another plentifully rendred into their bosomes Vse The Meditation me thinkes cannot but restraine in Gods children all carnall emulation at the seeming preferments of others in the fauours of God I know not how it comes to passe amongst vs such is our ignorance and infirmitie that the old Poets Complaint may be taken vp amongst vs. No man almost is content with the state God allots him vnto Euery man thinkes anothers Condition happier then his owne and that God hath not dealt so liberally with him as he hath done with others The people thinke it is well with Ministers whose whole life may be spent in meditation of the Word of God whom God hath chosen to be his Instruments to saue the soules of his people The Minister againe thinks it is well with the people to whom God hath committed care of no soules but their owne and from whom he expects lesse measure of knowledge and obedience The subiects eyes are dazeled with the glorie of a Kingdome and they are sure high in Gods fauour that are eminent in authoritie aboue others The Magistrate againe thinks it is well with the people whose life is most retired from publique imployments how secure liue they from enuie of the Ambitions and from the Curse of prophane Tongues In a word so emulous we are most one at the seeming aduantages of others by Gods fauour that hee is a rare man like IOBS x Iob. 33.23 Interpreter one of a thousand who thinks his owne state and condition in euery respect best for him Against this emulation we are stored with Reasons in the Scripture As first It must be thought of that the Lord whom we serue is an absolute disposer of his gifts in what kind soeuer y Mat. 20.15 Is our eye euill because his is good Why suffer we him not to doe with his owne what he thinkes good Who likes the sawcinesse of that Begger that quarrels at his almes because another fares better What euer our gifts are from God they are Eleemosyna mera meere Almes for z Rom. 11.35 who hath giuen him first Secondly We should consider that the seruice we do to God in what place soeuer is acceptable when it is tendered vnto him in obedience and singlenesse of heart as pleasing to God is the obedience of the subiect as the rule of the Magistrate Hearing and obeying with an honest and good heart as Teaching in the Congregation Saith Paul touching the condition of Seruants a Eph. 6.8 Whatsoeuer good thing any man doth yea in place of a seruant
the same shall he receiue of the Lord. Thirdly We call God Father and so he is and cannot but acknowledge his Fatherly loue to vs in Christ How should we not be perswaded that what he sees b Mat. 7.11 best for vs that he will giue vs If Peace were better for thee then Trouble Riches then Want Honor then Infamie makest thou question but the Lord would giue it thee Thou knowest not then the bowels of his Fatherly loue to thee in Christ farre exceeding the loue of the tenderest father towards the sonne of his loines Lastly let that now propounded neuer be forgotten an Argument me thinkes forcible to curbe in all men carnall emulation In those things wherein wee seeme to be disaduantaged in respect of our brethren wee are sure to haue in one kind or another our prerogatiue and priuiledge to counteruaile it VERS 16. For the Lord himselfe shall descend from Heauen with a shout with the voice of the Archangell and with the Trumpe of God and the dead in Christ shall rise first THe Explication followes first by causes principall and subseruient secondly the order of proceeding then holden Vers 16.17 In the words are three things considerable first that Christ shall come secondly the manner of his comming thirdly the effects and consequents thereof That there shall be such a glorious comming of Christ to Iudgement Scriptures plentifully proue c Act. 1.11 This same IESVS shall so come as you haue seene him goe into Heauen d Mat. 24.30 They shall see the Sonne of man comming in the Clouds with Power and great Glory e Iude 14. ENOCH the seuenth from ADAM prophecied hereof Behold the Lord commeth with ten thousands of his Saints The Lord was pleased to grant some intimation hereof to the very Heathen by their Sybillae Augustine and Eusebius record the Verses of Sybilla Erythraea to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence they had it whether by extraordinarie reuelation or by some notice from Scriptures of old Testament it is not materiall to enquire The Lord it seemes would haue extant amongst the Heathen some Predictions thereof as also of other things the better to make way for entertainment of the Gospell amongst Gentiles in the fulnesse of time when they should see the Principles thereof haue consent from their owne Writers whose Authoritie was sacred amongst them Reasons of it are many amongst many take these few first to declare the iustice and equitie of Gods secret iudgement for which cause it s called f Rom. 2.5 the day of declaring the iust iudgement of God There is at euery mans death a iudgement of absolution or condemnation passed vpon their soules according to their faith or infidelitie repentance or impenitencie but to vs as yet secret The Lord therefore hath appointed a day of generall Assise wherein euery mans works shall come to examination and publique view and all the world be forced to acknowledge the equitie of the Lords secret proceedings To this tend other actions of the Lord euidencing the same truth as g Iude 15. conuiction of all the vngodly of their vnlawfull deeds which they haue vngodlily committed Though I doubt not but its true of most men they liue and dye as those heretiques Paul speakes of h Tit. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their cōscience being witnesse iudge against them yet hath it pleased the Lord so to appoint that there shal be a farther and more publique conuiction of them that if any hypocrite shall be so impudent as to obtrude vnto the Lord the formall seruice he hath done his mouth may be stopped and his face couered with confusion when his owne heart shall tell him men and Angels witnessing he hath bin a Formallist onely in Christianitie A second reason is the execution of full vengeance vpon the bodies and soules of them that haue either ignorantly or maliciously i 2. Thes 1.8 disobeyed the Gospel And this reason is furthered by two others First though they now in their soules suffer what their sinnes haue deserued yet by their bodies the instrumēts of their soules in sinning in the same state of sencelesnesse with the bodies of Gods Saints It s meet therefore that there should be such a comming of Christ that as bodies and soules haue been fellowes in euill doing so they may both partake in the punishmēt of their abominations Secōdly moreouer it s to be considered that howsoeuer the personall acts of sinne in the vngodly are as they are acts transient and seene to die with the committers yet haue many of them a propagation along euen to a thousand generations It is said of Ieroboam He made Israel to sinne It is true not onely of the time wherein he liued but the infection of that policie and example reached to many succeeding ages The same is true of other sins and sinners the poyson and stench of their abominations continue long after the death of their first Authors Saint Iude tells vs of some in his time that walked in the way of CAIN and BALAAM Themselues were long since dead but the poyson of their example remained euen to Iudes time and will doe to the end of the world And it is not to be doubted but that all the sinnes of other men occasioned by their example shal be punished in thē as well as those that in their owne persons they committed To the end therefore that they may haue a full measure of wrath according to the full measure of their sins there must be a second comming of Christ to the vniuersall Iudgement and these are some ends in respect of the wicked I might be infinite in setting down other ends that respect Gods children As first the clearing of their innocencie to the faces of them that haue loaden them with vniust slanders and accusations Secondly the recompensing of their labours that haue not receiued in this life any visible reward And what should I tell you of the vses it hath in respect of God himselfe and his Christ How often quarrell we at the dispensations of his prouidence that hee casts prosperitie vpon the wicked and exerciseth his children with continuall afflictions There must a day come when men shall k Mal. 3.18 discerne betwixt him that serues God him that serues him not and the equity of Gods present disposition shal appeare to all men when the wicked shal be forced to confesse they found the Lord liberall to them in the things of this earth and Gods children haue all their afflictions rewarded with a full measure of glory Let vs now come to the manner of his comming and then we subioyne the vses The manner is described to be with great terror Maiestie and glory With the voyce of the Archangel and with the Trumpe of God My purpose is not vpon this occasion to enter the controuersie about the orders and degrees of dignity amongst Angels That there
Phil. 2.5 not his affection To count the afflictions of his Church after a sort our x Act. 9.4 owne Secondly They that make themselues merry with the miseries of their brethren count it a chiefe melody to see and heare the maladies of others when y Hest 3.15 SHVSHAN is in greatest perplexitie HAMAN is in the height of his iollity How many of the same spirit amongst vs triumph in the greatest miseries of their brethren that miserie of miseries a wounded spirit there are that can sooner make matter of exprobration then means of compassiō it is the fruit they say of following Sermons How euer it be true It is a z Heb. 10.31 fearefull thing to fall into the hands of God and wonderfull intolerable to wrestle with his wrath in the Conscience yet farre more heauy token of his implacable displeasure is it to liue senslesly in sin and not to be remembred with some afflictions Truely said HIEROME Magna ira est quando peccantibus non irascitur Deus It is cause of trembling when the Lord comes to a Psal 89.32 visite our offences with the rod and our sinnes with scourges but much more grieuous that he threatens by HOSHEA I will not visite their daughters when they are harlots Medicus si cessabit curare desperat Yea see how the Scripture teacheth vs from the afflictions of Gods children to inferre a farre more miserable estate of the wicked If Iudgement begin at the house of God b 1. Pet. 4.17 what shall be the end of them that obey not the Gospel I begin to plague the c Iere. 25.29 Citie where my name is called vpon and shall yee goe free If the d Prou. 11.31 righteous bee recompensed in the earth how much more the wicked and the sinner doth he so chasten the infirmities of his children what will hee doe to the presumptions of his enemies c. Remember what Salomon aduiseth in this case e Prou. 24.17 18. Reioyce not no not when thine enemie falleth neither let thy heart be glad when hee stumbleth lest the Lord see it and it disple se him and so he turne away his hand from him to thee Thirdly They that adde affliction to them whom the Lord hath wounded Giue gall for meat and vineger to quench thirst as the Iewes to our Sauiour make more bitter the afflictions of Gods children first by insolencies secondly f 2. Sam. 16. exprobations thirdly questioning sinceritie Let all such barbarous and inhumane natures remember what Dauid prayes vnto such not out of a reuengefull affection but by propheticall instinct g Psal 69.24.26 27. Powre out thine indignation vpon them and let thy wrathfull anger take hold vpon them Adde iniquity to their iniquity and let them neuer come into thy righteousnes For they persecute him whom thou hast smitten Heare what Obadiah threatens to such a people h Obad. 15. As thou hast done so shall it be done to thee thy reward shall returne vpon thine owne head Let Gods people be exhorted to beware this inhumanity and as we desire to partake comfor from God so not to withhold it from the afflicted Reasons hereto inducing First it is the end why the Lord hath beene pleased to Minister comfort to vs that we i 2. Cor. 1.4 might be able to comfort others with the same comfort wherewith our selues haue beene comforted of God Secondly The comfort we Minister to others is reflected vpon our owne soules In spirituall things no man is a loser by communication No man loseth knowledge by instructing the ignorant nor abates his owne zeale by inflaming the zeale of others nor impaires his owne comfort but increaseth it by Ministring comfort to the distressed Thirdly God himselfe becomes our debter by promise to k Psal 41.1 2. recompence it into our bosomes Fourthly The soules of the afflicted l 2. Tim. 1.16.17 shall blesse thee The matter or meanes of comfort followeth with these words Obser The best comforts are they that are drawne from doctrines of the Scriptures m Rom. 15.14 Scripture-comforts are the comforts indeede Scripture-comforts exceed all others in three specialties First they are more solid because more true the very pith and marrow of comfort is contained in Scripture there is that the weary soule may rest and build vpon This saith DAVID is my n Psal 119.50 comfort in mine affliction o Psal 119.52 Thy word hath quickned me I p Psal 119.92 remembred thy word O Lord and receiued comfort Secondly more vniuersall Some miseries there are for which the Heathen found out and penned some shallow comforts But how many be there which they could neuer find salue to cure that miserie of miseries a wounded spirit how miserably do they comfort No maruell they knew not the storehouse of comfort the Mediatour Christ Iesus q Rom. 5.10 that died to reconcile vs vnto God Thirdly More effectuall What words but these haue the Spirit of God promised to make them effectuall to the consolation of the afflicted This r Isai 59.21 Word and the Spirit goe together The holy Ghost the Comforter seales it vp to the Soule and ſ Rom. 5.5 sheads Gods loue abroad in our hearts And if we shall a little enter comparison betwixt the Comforts extant in the writings of Men and those propounded in the Scripture wee shall see how vtterly vaine and of no worth those are in comparison of these To speake to the point Paul here treats of Tully and Seneca haue many large Discourses tending to yeeld comfort in the death of friends The summe of all they say is this Eâ lege nascimur Death is ineuitable none can auoid it foolish therefore for a man to grieue for it Againe it is exitus communis none scapes it and here they lay on load with histories of Cities Kingdomes Monarchies that haue come to ruine Thirdly sometimes they demurre whether any thing of Man remaine after death imagining no other Immortalitie but in the mouthes of men by commendation either they are not and then are not miserable or if they bee yet herein stands their blessednesse their soules are ridde from the prison of the bodie What are the comforts Scriptures affoord in this case t Rom. 8.3 39. Death separates not from the loue of God brings u Reuel 14.13 rest from Labours leades to the x Phil. 1.23 presence of Christ yea of the very bodies teach truly their death is but a sleepe See in another particular Outward afflictions and vexations what comforts haue they Forsooth either they are fatall and cannot be auoided or else fortuitous and therefore to be contemned Compare the Scriptures they are swayed by the prouident hand of a louing Father that first y 1. Cor. 10.13 tempers them to our strength secondly vseth them as meanes to z Heb. 12.11 mortifie our sinnes to a 1. Cor. 11.32 preuent damnation Thirdly they
b 2. Cor. 4.17 worke to vs an incomparable weight of eternall glory In infamie and contempt they shew vs the vanitie of popular applause What is fame but aura popularis the breath of the people And honour they say is in honorante not in honorato Heare Scriptures God hath chosen c 1. Cor. 1.28 the vile things things of no esteem to cōfound the mighty these that now are counted the off-scouring of the earth shall one day d Mat. 19.18 sit on thrones iudging the tribes of Israel and e Mat. 5.12 great is their reward in Heauen I might be infinite in this kind but whereto who maruels if the comforts of men be not comparable to those that proceed from the Father of mercies God of all consolation He that made mans heart best knowes the maladies thereof and what cordials to Minister thereto for medicine Vse 1 What then may we thinke of them to whose soules no comforts are more vnwelcome then those the Scriptures affoord that forsake this fountaine of liuing waters digge them pits that can hold no water in deadliest sickenesse when now the soule drawes neerest to the pit delight most in the company and presence of the most profane and ignorant of their cursed acquaintance The Minister whom God hath made f Iob 33.23 his interpreter and messenger of comfort to the weary soule is last sent for and lest welcome as if they thought of all comforts they were lest precious that the word of God affoordes Will you heare the forme of comforting that so much delights them Be of good cheare neighbour you shall doe well enough by grace of God I haue seene many as low brought and yet haue recouered or if the worst come it is but a dying We owe God a death and there is an end As Iob speakes to his friends Miserable comforters are these to the afflicted It is indeed appointed to all men once to die But heare what followes g Heb. 9.27 After death comes Iudgement Where is that should support the soule against it be presented to the Lords tribunall When euery man h 2. Cor. 5.10 receiues according to things done in his body To such distresse alas what comfort can they minister that haue neither experience nor so much as knowledge of the meanes of reconcilement vnto the Iudge know not to reueale vnto men that righteousnesse of Christ wherein who is not found perisheth in euerlasting horror and torment of conscience Secondly Learne we all diligently to conuerse in the Vse 2 Scriptures that we may store our selues with sound comfort against the euill day commeth Certainely it is a truth either in this life for a time or in the world to come for euer thou shalt finde conscience an accuser a witnesse a Iudge against thee It will be too late to seeke comfort when the misery commeth Be exhorted therefore to let this Word i Col. 3.16 dwell plentifully in you if not for the pleasantnesse of heauenly reuelations therein contained if not that you may know how to direct your liues according to the will of God though whoso makes it not his Counseller shall neuer find it his comforter yet for your necessity sake that ye may haue comfort wherewith to support your soules in the euill day of temptation Strange is the contempt of this knowledge comfort of the Scriptures amongst men Insomuch that euen idle Ballads profane Play-bookes and lying Fables are with more delight conuersed in then the sacred Word of God able to saue or destroy our soules k Hos 8.12 God hath written vs the great things of his Law but they are become a strange thing vnto vs caused the Scriptures to be written for our comfort and therein affoorded vs consolations such as no writings of men deliuer Iustly let their soules perish in horrour and euerlasting discomfort that neglect so great saluation offered to them in the Scriptures The end of the fourth Chapter THE FIFTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 But of the times and seasons Brethren ye haue no need that I write vnto you For your selues know perfectly that the Day of the Lord so commeth as a Thiefe in the Night THe Apostle in the former Chapter hath spoken of the last Resurrection comming of Christ and state of the dead shewing what shall be the blessed condition of men dying in the Lord especially after Resurrection Now because hee saw mans curiositie would bee readie to inquire as the Disciples of Christ a Mat. 24.3 When shall these things be and in likelihood there were such questions on foot in the Church of God he preocupates that inquiry shewing that it is altogether curious and both in it selfe and in respect of them vnnecessarie because they perfectly knew that Day of the Lord should come suddenly The summe of Doctrine here taught is that the Day of the Lords second Comming is vncertaine sudden and vnreuealed and that vncertaintie and suddennesse thereof is set out in a double similitude the one of a Thiefe comming to spoyle the other of a womans trauel The passage to this point is by way of Prolepsis q. d. It may bee inquired when these things shall bee Sub. The question is impertinent and needlesse in it selfe because the thing is vnreuealed in respect of you because you know it shall be sudden The points of obseruation are these It is an ancient policie of Satan to diuert our studies and inquiries from things reuealed and necessary to matters of secrecie and meere curiositie That the Lord shall come to Iudgement is a point reuealed and of necessary vse to the Church of God when hee shall come God hath secreted to himselfe But mans curiositie is made vpon secrets in stead of meditating making vse of that reuealed it would be informed of the times and seasons The Disciples had beene informed of the Lords purpose to restore the Kingdome to Israel that sufficeth them not to know but they must be acquainted with the time b Acts 1.6 7. Wilt thou at this time restore the Kingdome to Israel Of this curiositie the Apostle else-where complaines there were that doted and euen c 1. Tim. 6.4 languished about questions needlesse that had no possible determination by the Word of God no maruell if they macerate perplexe thēselues that are intangled therein In after-times remayned the same euill in the Church Saint Austine tels of some that hearing the Doctrine of Creation taught in the Churches of God left the meditation and holy vse of that Article of faith and fell to busie inquiries Where the Lord was What he did How he bestowed his time before he made the World Another sort that gaue some credence to the Doctrine of Originall sinne and could not but acknowledge the deprauation of Nature but it tortured them to know how it should be conueyed from Adam to his Posteritie A fitter inquiry it had beene
such an Ordinance points not at the cause Vse And it shewes vs the riches of the loue and grace of God to vs whom hee hath pleased to exempt from that Ordinance vnto wrath and to include within his Decree of election to life S. Paul seemes to make it one chiefe ayme of the Lord in his Decree of Reprobation to d Rom. 9.23 shew the riches of his mercie towards the vessels of Mercie And weigh it well we shall see it addes maruellous amplification to the exceeding loue of God Had he ordained all men and Angels to life euen so his mercie had beene exceeding great to the sonnes of Adam But see the specialtie of his loue and the priuiledge hee hath giuen vs in his fauour Millions of men and women he hath ordained to destruction whose state in Nature was no more miserable then ours whose strength in Nature was as great as ours to exempt them from condemnation whose liues no more abominable then ours whose care to be reconciled no lesse then ours till God was pleased in mercie to preuent vs. How should this sweeten the fauor of God to vs in this respect and euen rauish vs with admiration of his loue And yee may obserue the Lord in Scripture loues to amplifie his loue by this circumstance He e Heb. 2.16 assumed not Angels but the Seed of ABRAHAM Was not ESAV IACOBS brother f Mal. 1.2 3. yet I loued IACOB and hated ESAV Whose Soule that hath tasted of this mercie of God can expresse the measure of it and saints not rather in admiration of it Hath God in his loue preferred me before Angels before so many thousands of men and women many of them more noble wise wealthie perhaps more ciuill and kept from many abominations wherein I liued Did he single me out from the common masse of Mankind to make a vessell of Honor prepared to glorie Oh the vnsearchable depth of his loue to my Soule How passeth it knowledge How impossible is the comprehension of it What measure of thankfulnes and obedience can I thinke sufficient for so rich grace and vnspeakable loue vouchsafed me so freely in Iesus Christ Obser Followeth the meanes resolued on for execution of this Decree touching our saluation By Iesus Christ. By Christ then and him alone saluation is determined to be giuen vs. Him hath g Ioh. 6.27 God the Father sealed h Act. 4.12 No other Name giuen vnder Heauen whereby we can be saued i Rom. 3.25 Him God hath propounded to be the Propitiation If any aske Reason this may suffice him thus God determined to saue It may be other means might haue occurred to Gods Wisedome auaileable to saluation But this was resolued on as most conuenient for the ends intended as first the manifestation of k Ioh. 3.16 his endlesse loue towards man secondly that euen in forgiuing sinnes he might shew himselfe l Rom. 3.25 26. as iust as mercifull What greater loue then to send his onely Sonne out of his Bosome to assume our Nature to vndergoe our Curse What stricter Iustice hauing mixture of Mercie then to punish his owne Sonne vndertaking our sinnes with that seueritie Malice it selfe though more then deuillish knowes not how to quarrell at the Truth and Iustice of God or to crime his Mercie as vniust in forgiuing Iniquitie Transgression and Sinne so fully expiated by the death of the Sonne of God Quest The greater question is how Christ saues Answ First Merito secondly Spiritu By his Merit in paying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and price of Redemption that Gods Iustice required for satisfaction By his Spirit applying that satisfaction and making it ours euery way qualifying vs by mortifying our sinnes c. to partake in the glorie of his heauenly Kingdome Vse Whence the inference is sound that to whom God neuer reuealed Christ Iesus the Mediator of Righteousnesse and Saluation them he neuer determined to saue Out of which Ground flowes Confutation of two palpable Errors First of them that thinke no Religion or Sect in the World so alienating from God but that such as liue honestly therein may become heires of saluation First What then I wonder is the great Priuiledge of Gods Church so much amplified in Scripture in hauing m Rom. 3.2 the Oracles of God and reuelation of Christ vouchsafed vnto it Secondly What haue n Rom. 11. Iewes lost by their reiection Or what shall they o 2. Cor. 3.16 gaine by their restauration Thirdly What is the reason Paul so presseth necessitie of the p Rom. 10.13 14. 1. Thess 2.16 Gospels preaching to the Gentiles if without this Gospel reuealing Christ the meane of saluation they may be saued Thus iudge of the Opinion as the high way to Atheisme A second Opinion there is much of kin to the former That euen to men out of the Church all euery of them there is helpe sufficient graunted for saluation Cont. Belike then the knowledge of Christ without which what may we imagine to be sufficient Of it speakes Paul and sayth There were Nations amongst which the q Rom. 15.20 Name of IESVS was neuer heard of Euen at Athens the Name was new and for the noueltie of that r Act. 17.18.20 strange God they desired to heare Paul further Will they say Though they knew him not by Scripture or Preaching yet notice secret they had by inspiration Audio But first What means Paul to say They were ſ Eph. 2.12 without Christ till they had him preached vnto them Secondly Is it likely the Lord denying them the meanes ordinary would make it so ordinary to teach by immediate and extraordinary reuelation Thirdly It is a wonder to me this being so vniuersall a grace it should be taught by none of the Gentiles to their posteritie but they should all vanish away in the darknes of their Cogitations As touching those few Sentences of the Sibyllae extant in Augustine Lactantius first neither were they vniuersally knowne secondly and were full of obscuritie and doubtfulnesse thirdly as most thinke not vnderstood of them that vttered them Leauing these Dreames proceed we to enquire how and in what sort Christ is means to vs of saluation There is of late sprung vp in the Church of God an Heresie strange to Christian eares That Christ no otherwise saues vs then by Doctrine and Example teaching vs the way to Life and by his owne practice guiding vs so therein that if we follow his steps we are made partakers of Saluation Me thinks they thinke of this second Adam much what as Pelagians of the first As he hurt not his Posteritie otherwise then by the poyson of his euill example so neither doth Christ helpe vs but by his Doctrine and holy Example Now First It is strange the Lord should so farre demit his Sonne and send him downe from Heauen in t Philip. 2.7 the forme of a seruant for this end only to trace
Posteritie therefore is he enioyned labour to instruct vs to painfulnesse and industrious imployment in our vocations Accordingly after the fall thus trayned they vp their Children x Gen. 4 2. CAIN was a tiller of the ground ABEL a keeper of sheepe like was the course of Patriarches as wee may reade along the Story Yea the cursed seed of Cain though they degenerated into vanitie yet had they their seuerall imployments In the Israelitish Common-wealth after their settling in the Land of Promise such prouision was made that euery Tribe and Family had their husbandry to bee imployed in The Tribe of LEVI whose exemption was most from manuall Arts yet had their seuerall places of Ministerie In this first ranke of inordinate walkers we haue alas how many to bee ranged It is vaine perhaps to speake of Monkes and such like y Titus 1.12 idle-bellies as PAVL cals Cretians Yet this I may say for them they had the fayrest pretence of all of their disorderly order giuing themselues to deuotion and heauenly contemplation A life I confesse aboue all others to bee chosen were a man borne to himselfe alone But this ground wee must remember Euery man on Earth is a member of some common bodie And is thereby bound to imployment in some office good to communitie Whereby it comes to passe that euen this kind of life spent wholly in deuotion and contemplation is vnpleasing to God Because howsoeuer herein they doe good to themselues yet bring they no benefit to the common bodie I confesse the life hath great commendation amongst Ancients some of them call it heauenly and Angelicall And sure it is such shall bee the life of Gods Children after Resurrection spent wholly in praysing and magnifying the Name of God But till that time see how Angels themselues want not their imployment euen they z Heb. 1.14 are sent forth to minister for good of them that shall be heires of saluation To these may bee added how many of our Gallants and their attendants whose whole life is spent alas how Epicurelike and vnprofitably in eating drinking sporting snorting as if they were borne as the wild Asse-Colt in the Wildernesse to snuffe vp the wind or as Leuiathan in the Sea to take pastime therein Me thinkes seeing their liues I cannot but thinke of that in Ezechiel describing the sinnes of Sodome so fitting it is to men of this disposition The a Ezech. 16.49 sinnes of Sodome were Pride fulnesse of Bread abundance of Idlenesse vnmercifulnesse to the Poore No maruell if they grew such Monsters in Lust hauing all things so at full to feed their Luxurie A third sort are our vagrant and sturdie Beggers whose base and brutish life what termes are sufficient to expresse I know not how our people thinke it almes to feed them in their idlenesse conceiting these the poore whom the Lord hath commended to our compassion His order in Israel was there might b Deut. 15.4 be no Begger among his people And Pauls Cōstitution Men wanting not strength but c 2. Thess 3.10 will to labour must not eat The best mercie to such is that which one cals Misericordia puniens Thou canst not better releeue them then by correction The second kind of persons disorderly are such as neglect imployment of the vocations wherein the LORD hath placed them Of these especially speakes the Apostle His rule is Whoso hath an Office d Rom. 12.7 must wait on his Office And his Ordinance in Thessalonica that if any refused labour e 2. Thess 3.10 hee should not eat Yea hee makes them flat Theeues that so liue Such eat not their owne bread Now here beloued where should I beginne to complaine of vnfaithfulnesse It spreades it selfe so generally ouer all orders and degrees of men This is that eats out the large patrimonies of many gotten with no small care and industrie of their Progenitors while Children thinke themselues borne to pleasures and whatsoeuer is occasion or nourishment of all vitiousnesse in life The third sort is of them that intrude vpon other mens callings not sparing the Function of the Ministery which yet the Lord will haue no man touch but hee that is f Heb. 5.4 called of God as was AARON His Iudgement on Corah and his company for such intrusion is recorded their Censors kept by Gods speciall appointment as g Num. 16.40 a memorial and warning to all posterity The Stories of Vzzah and Vziah are knowne the one stricken h 2. Sam. 6.7 with sudden death the other i Chron. 26.19 21. with leprosie till the day of his death In the fourth ranke are to bee ranged all those that wilfully violate wholesome Ordinances for better ordering of common life whether in Church or Common-wealth Ad omnia sua strenui ad communia pigri Bern. de grad Humilitatis said Bernard of such men delighted in singularitie Turpis est omnis pars quae vniuerso suo non congruit saith Austine And of the persons thus farre The dutie in respect of them is to admonish that is to put them in minde of their dutie It is the k Mat. 18.15 first step or degree in censures which must goe before sharper corrections Touching it three particulars shall be briefly scanned Quest First Whose dutie it is Answ The dutie of euery Christian vt supra They were the people of whom Paul said they were l Rom. 15.14 able to whom he m Col. 3.16 prescribes to admonish one another Doe ye aske Reasons Besides the Commandement of God First Mutual n Iude 20. compassion should teach it vs. Secondly Care of community in respect First Of the o 1. Cor. 5.6 infectiousnesse of the euill example Secondly p Ioh. 7 1◠12. For danger of wrath It iustly reprooues such as put ouer this dutie of loue from themselues to Ministers and thinke it so peculiar to them that in no degree it belongs to them Erewhile wee shewed it pertinent to the people with this difference The Minister doth it as of Authoritie the people out of sociall Charitie The publike performance is the Ministers in priuate commerce the peoples also And it is strange the Lord should commend to vs care of each others body q Exod. 23.4 5 goods good name and leaue vs carelesse of any soules saue our owne The second question is to what persons wee owe it Diogenes and the Cynikes Seneca Epist 29. saith Seneca were wont promiscuously to admonish all they met with What if they fell on deafe men They answered Words were gratuitous and cost them nothing Besides though they missed their end in many yet admonishing all they might doe good to some With like zeale shall I say or passion many are transported prodigally casting away sacred and precious admonitions vpon Dogs and Swine Our Sauiour inioynes vs in this point caution and prudence To make choice of such as wee must admonish by the Word
that it is as possible for God to cease to be God as to alter his Decree of Election To which adde those other blessings appendent pardon of sinnes in iustification the continuall supply of his Spirit to sanctifie and renew vs. These and the like are blessings already exhibited affecting Paul with ioy no lesse then g Rom. 8.37 38 triumphant in the middest of tribulation Obser If any say The ioy we speake of ariseth from sense and assurance of our sharing in these blessings which sense may h Psal 51.12 be lost Answ If lost as I confesse it may be the fault is much what our owne Secondly where sense failes faith should make supply Beleeuing aboue yea against sense that i Psal 73.1 yet God is good to Israel to such as are of a cleane heart They are sound conclusions Whom the Lord once loues he euer loues and his k Rom. 11.29 gifts and calling are without repentance God sometimes withdrawes the sense of his fauour whether for chastisement or for triall or for preuention alwayes in loue to his children From Dauid for chastisement yet 〈◊〉 loue and fatherly care lest he should perish in his sinne through impenitencie from Iob for triall yet in loue of purpose to iustifie his sinceritie against the imputation of mercenarinesse charged on him by the Deuill From Paul for preuention that he should not be l 2. Cor. 12.7 puffed vp through abundance of Heauenly Reuelations But if in things exhibited perhaps our ioy may faile vs yet in things promised wee haue constant cause of reioycing The blessings promised not yet reached vnto vs Hope especially hath eye vnto and that fils the heart with ioy vnspeakeable and glorious amids neuer so seeming causes of sorrow Be it that the Lord hath with-drawne the sense of his fauour yet hope there is such as makes not ashamed that he will yet lift vp the Light of his countenance vpon vs. Be it that he permits vs in some particulars to fall yet hope there is that m Psal 37.24 he will put vnder his hand Suppose wee feele a rebellious nature resisting against the power of Gods Grace Hope we haue built on Gods promise that a day shall come when the whole body of sinne shall bee destroyed and in the interim that n Rom. 8.35 nothing shall separate In a word against all euils that may assaile vs three things there are that we may with ioy behold in the promise First protection Secondly restitution Thirdly deliuerance In defects of good things and the small measures thereof First preseruation Secondly growth Thirdly perfection of Grace and Glory Doth the Lord permit vs to temptation His o 2. Cor. 12.9 grace is sufficient to support vs. Doth he suffer vs to bee ouercome in temptation Yet promiseth he restitution by a new act of grace raysing vs And at length to set vs out of the reach of all temptations Enioy we any good grace of God though in neuer so weake measure First hee assures vs that little is p 2. Cor. 1.22 a pledge of more Secondly euen that little he will enable q Reue. 3.8 to get finall victory Thirdly and to perfect it to the day of the Lord Iesus and after this life to make vs pure as he is pure perfect as our heauenly Father is perfect So many causes of constant ioy are there to all Gods children Where are they then that charge on Gods Spirit such a depth of sorrow and sadnesse-working in the hearts of his children and for this draw backe from entring Religious courses because their ioy which as Epicures they make their Idoll they thinke all lost applying that prouerbiall scomme taken vp I thinke amongst the cups of Germanie to Gods Spirit Spiritus Caluinianus est spiritus melancholicus What doe they lesse then blaspheme while they thus speake What when Gods Spirit promiseth r 1. Pet. 1.8 ioy vnspeakeable and glorious when Christ tels vs of ſ Ioh. 16.22 ioy that shall neuer be taken away PAVL that as well ioy as holinesse is the t Gal. 5.22 fruit of the Spirit shall wee dare thus to speake And is it no ioy that Gods children feele in pardon of sinnes peace of Conscience hope of glory See them u Rom. 5.3 ioying in afflictions triumphing in death professing more x Psal 4.7 sweetnesse in experience of Gods fauour then Epicures find in all pleasures the world can afford them This I adde more A profane Epicures heart is neuer free from sorrow either in sense or expectation or in the cause Salomon said not for nothing y Prou. 14.13 In the middest of laughter the heart is heauie Suddenly they are surprised with the z Dan. 5.6 terrours of death and iudgement or if they feele not yet they feare or if any haue so put from him all sense and feare of euill so much the more cause of sorrow and lamentation hath he because God hath hardened his heart that he may destroy him I say as DAVID a Psal 34.8 Oh taste and see how gracious the Lord is make experiment but a while in holy Religious courses I am deceiued if thou change not thy mind and say as SALOMON Of all other laughter and ioy b Eccl 2.2 it is madnesse Sure it is the ioy of Gods Spirit is not knowne but by experience which made Paul say c Phil. 4.7 It passeth all vnderstanding none but he that feeles it knowes the comfort of it Something wicked men imagine thereof partly by that they see in Gods children partly by sense of the contrary in themselues which made BALAAM d Num. 23.10 wish to die the death of the Righteous But the thorow vnderstanding of it is not gotten but by experience I beseech you seriously thinke of it and let not Satan by this idle suggestion depriue you of saluation It is a true saying of that Ancient Religio is lata though not dissoluta And as true that by changing our courses we lose not our ioyes but exchange them Transitory fading earthly ioyes for e 1. Pet. 1.8 ioy vnspeakeable glorious and that fadeth not away Or if this mooue not thinke of him that said A time will come when they must f Luk. 6.25 waile and weepe that feared not before the Lord and what Iob hath The g Iob 20.5 reioycing of the Hypocrite is but short they spend their dayes in wealth and iollitie and h Iob 21.13 in a moment goe downe to Hell What weeping and wailing shall there be amongst Epicures at the last day when they shall see ABRAHAM ISAAC IACOB and all the Prophets and righteous men i Luk. 13.28 admitted into Gods Kingdome and themselues shut out of doores Secondly As it serues to animate Gods children to continue their holy courses attended with ineffable ioy so withall to checke their needlesse framing of griefe and perplexitie to themselues after a
Mortification Thirdly For Reuocation and renewing our Repentance after our falls And in Grace First That our weaknesse may bee confirmed Secondly Our dulnesse excited Thirdly Our decayes repayred Fourthly Our wants supplyed till wee become perfect men in Christ Iesus whereto this the helpe most auayleable r Ephes 4.11 12 13. PAVL and Å¿ 1. Pet. 2 2. PETER being witnesses Opposite to this Doctrine and Dutie we find sundry rankes of men First Anabaptists and such like phantasticall Enthusiasts that pretending I know not what familiaritie with the Spirit of God and trusting to his immediate inspirations vilifie Preaching Reading Prayer Sacraments all parts of the Ministerie Obiect The Scripture read or preached is a dead Letter Inkie Diuinitie Sacraments empty Pageants and representations of the death of Christ without likelihood The Spirit is he that quickeneth Answ Freely wee confesse the actuall efficacie of Word and Sacraments to depend vpon the operation of the Spirit of God they are all to vs dead and liuelesse except hee be pleased graciously to worke with them what else should bee the reason that where the same Word is preached with like power of the Minister it is in some hearers powerfull to conuert and comfort in others hath no efficacie at all But LYDIAS heart t Acts 16.14 Gods Spirit opened to attend the rest attend not because hee opens not Yet First hath it by Gods Ordinance a fitnesse to worke u 1. Thess 2.13 mightily it is liuely and x Heb. 4.12 mightie in operation As y Ier 2â— 9 the Hammer that breakes the stone and no lesse then fire operatiue Secondly Yea ordinarily the Spirit workes not but by this instrument wherefore Paul stickes not to call Ministers Cooperarios z 1 Cor. 3.9 Dei and wee are said to a 1. Tim. 4.16 saue them that heare vs. Thirdly And what should be the reason the Lord in the Couenant is pleased to ioyne together his Spirit b Esay 59.21 and his Word Saue only to signifie that the ordinary operations of his Spirit are c See Acts 10.44 Gal 3.2 by this instrument And howsoeuer hee may bee pleased sometimes to worke aboue his order yet not at all on such as despise this Ordinance So that what euer pretences they make of the Spirit who despise Prophecie it is not the Spirit of GOD whereby they are inspired but the Spirit of the World by which they are deluded Secondly Our people also wee see seduced though not with the spirit of Enthusiasts yet with a prophane and desperate spirit And their resolution is to leaue all to the Lords disposing hee that made them let him saue them they without the meanes euen where GOD vouchsafeth them expect Saluation how else were their Fathers saued Answ How was d Deut. 9.9 MOSES and e 1. King 19.8 ELIAS preserued without food forty dayes forty nights It was by an extraordinary worke of Gods Power shewing himselfe able to worke without and aboue meanes And so it may bee God dealt with his Children liuing in times of Popish darkenesse hee wrought aboue his ordinary But should wee not thinke him madde that expecting extraordinary preseruation without foode after the example of Moses and Elias would attempt a Fast so extraordinary Like thinke here This once wee know for truth where God giues meanes ordinary for Saluation hee violates f Act. 8.29 9.6 11. not his order They tempt God to their owne destruction that neglecting the meanes expect a worke extraordinary in their Saluation Thirdly There is yet a third sort and they are much amongst vs so prophane and godlesse that they sticke not to blaspheme this sacred Ordinance of God and therefore to contemne it because it is they say occasion of dissension and strife and none worse then they that runne after Sermons Oh I beseech you Brethren tremble at such Blasphemies as to thinke the Word of God the Gospell of Peace the Word of God so pure that thereby wee g Iohn 17.17 are sanctified should of it owne Nature breed either Discord or Disobedience the Nature of it is to meeken sauage affections and it is h 2. Cor. 10.5 mightie through God to subdue euery vile thought to the obedience of Christ And where it takes place in hearts of men None are more eyther i Iames 3.17 pure or peaceable It is true there follow it often strifes and dissensions where it is powerfully taught but where is the Reason In the Nature of the Word or was euer any heard exhorting to discords or prophanenesse The Cause are the turbulent spirits and prophane hearts and Hypocrisie of Hearers When Paul came to Ephesus to preach the Gospell All the k Act. 19.25 29 Citie was in an vprore but was the fault in the Apostles preaching Or rather in the peoples superstition and cursed Couetousnesse And though it bee true there are that make Religion it selfe Cloke for Villanie shall Gods Ordinance bee blâ—â—â—â—d that coÌ„demnes Hypocrisie Rather the deuillish dissembling of men that mâ—king shew of godlinesse l 2. Tim. 3.5 deny the power there 〈◊〉 their liues Fourthly To these succeed such as hauing receiued some glimmering Light of the Truth and perhaps some dispositions towards Sanctification beginne presently to vilifie this Ordinance in iudgement and practice necessary they say it is to worke conuersion not so for increase or confirmation Therefore forsake they the Assemblies and are betaken to their priuate Meditations and deuotions And yet said PAVL m 1 Cor. 14.22 Prophecie is for them that beleeue and the Ministery ordayned not only to gather the Church but to build it n Ephes 4.12 13. to perfection and whoso forsakes o Heb. 10.25 26. the Assemblies let him beware hee prooue not an Apostate Grieuous haue beene the falls of many by this occasion such as a man may tremble to thinke of and let their harmes bee our warnings Lastly if for men of best gifts it bee so necessary how much more for Nouices Weaklings Aliens If a people so eminent and eximious in Faith and Sanctitie may not neglect Prophecie how should the ignorant and vnsanctified depend on it that they may partake the liuely power thereof to Saluation Such Idiots wonder at men of knowledge they are frequent in hearing The saying is Scientia non habet inimicum nisi ignorantem In experience the more ignorant and gracelesse the more contemptuous towards preaching poore soules that see not how miserable and bitter a thing it is to liue in state p 2. Thes 1.8 of ignorance and disobedience The Lord in mercy giue them eyes to see hearts to vse meanes to q 2. Tim. 2.26 come out of the snare of the Deuill To close vp all let mee adde a reason or two to set edge on the exhortation First consider how the contempt of this ordinance makes all other our seruice of God abominable yea curseth all other meanes
whose sole worke it is What is Paul what Apollos what the best gifted Minister but k 1. Cor. 3.5 A Minister by whom we haue beleeued and that as the Lord gaue to euery man The fault of Corinthians is noted in this kinde neglecting prayse of the Grace of God they fell to admire the gifts of their Teachers I would it were theirs onely and that our people had not persons of men in too much admiration so that the same Word of GOD vttered in like power and sinceritie of affection through preiudice seemes not the same in diuers mens mouthes But whiles wee stay thus on view and admiration of our Teachers gifts we detayne from God the glory of his rich Grace I say then as Peter to the men of Israel Why l Acts 3.12 locke yee so earnestly on vs as though by our owne power and holinesse wee haue made you whole the weapons of our warfare are mightie but m 2. Cor. 10.5 through God And this blessing it is only that makes the Gospell in our mouthes Gods power to our Saluation Secondly It instructs vs to the right course of profitable teaching and hearing To ioyne to our hearing and exhortation Prayer for Gods blessing First The complaint of Ministers is as was that of ESAY They n Esay 49.4 haue laboured in vaine and spent their strength See now successe or fruit of their labours in longest instance of preaching It may bee the reason stickes in the people God sometimes sends vs not so much to conuert as to harden In that case wee haue no cause of discouragement First God is glorified as well in the Iust hardening of Reprobates as in the Saluation of his Chosen Secondly And we are in both a o 2. Cor. 2.15 sweet sauour to God But take heed the fault sticke not in our selues that though perhaps wee haue beene instant in preaching yet our dissolutenesse hath beene too palpable in praying GODS blessing vpon our indeuours Secondly Amongst people also the course is vsuall to deriue the blame of their Non-proficiency from themselues to their Teacher Eyther hee is too profound or too plaine too cold or too hote too dissolute or too exact one way or other the fault must be the Ministers that the people are not bettered When as all this while the blame rests in themselues that they haue beene negligent in preparation forgetting to pray Gods blessing vpon their attention God will euer bee knowne to bee giuer of all Grace And hath therefore ordayned the vse of Prayer in his Church not as a meanes to informe him of our wants but as an acknowledgement and testification of that Principle of Saint IAMES p Iames 1.17 That euery good giuing and euery perfect gift comes downe from aboue descending from the Father of Lights To excite to this dutie let that be considered Gods Word hath euer his Worke. If it mollifie not it hardens if it conuert not it will one day confound The matter of Pauls Petition is First their Sanctification Secondly Their preseruation Both amplyfied by their extent both in the subiect and in time I pray God sanctifie you throughout The worke of Sanctification the Lord had graciously begunne in this people so much euinceth Pauls plentifull commendation giuen them for most parts of Sanctitie so that apparantly he beggeth of God what hee had exhorted vnto Their progresse and preseruation in the state of Grace Whence is the note Not beginnings only but increase and continuance in Sanctitie is the Worke of God He that beginnes the good worke the q Philip. 1.6 same perfects God is the Authour of all Grace it is he that calleth r 1. Pet. 5.10 makes perfect stablisheth strengthneth settleth vs. Whether meerely or mixtly is the question Pelagians anciently saw no necessitie of GODS gracious worke in vs. Sufficient they esteemed it for GOD to command and shew what is to be done that vouchsafed it rested in the power of mans Nature to doe what God prescribes To meere Nature they thought possible duties supernaturall as to vs in this state seeme Faith and Repentance Contra. Å¿ Iohn 6.44 No man can come to mee saith our Sauiour except my Father which sent mee draw him Christ chargeth on Nature not vnwillingnesse onely but impotencie to beleeue in him Paul not want only of knowledge but t 1. Cor. 2.14 disabilitie to know things of the Spirit of God In a word Is Nature strong enough Why then pray Saints ayde of Gods Grace Pray they necessarily assistance of Grace Nature then is insufficient There be that part stakes betwixt Grace and Nature Nature is weake and must bee assisted wounded but not to death As Christ of the Damosell so these of Nature u Mat. 9.24 Shee is not dead but sleepeth Excite Nature it workes with Grace to the first Conuersion perhaps without it to the increase of Sanctitie yet First saw the Lord in mans heart naturall no propension x Gen. 6.5 saue onely to euill Secondly Paul nothing but y Gal. 5.17 reluctation against Grace in men sanctified Thirdly Leaue holiest men to themselues as the Lord did z Chron. 32.31 Hezekiah c. What shew they but prophanenesse and vanitie Fourthly And said not Paul of himselfe now sanctified that a Rom. 7.18 in his flesh that is in that which remayned Naturall in him dwelt no good thing how then abilitie to cooperate with Grace It is true wee are Operis quodammodo socij per consensum audacti agimus but as instruments only in vertue of the principall Agent It is mans will that prosecutes his minde that vnderstands the things of the Spirit of God but the principle moouing both is supernaturall the abilitie to mooue to any thing pleasing God meerely from his Grace Pauls inference is b Philip. 2.12 13. With feare and trembling to Vse 1 worke out our Saluation sith will and worke beginnings increase continuance in Sanctitie are wholly and alone of God Presumptuous aboue measure is mans confidence in abilities receiued First aduenturing vpon the most dangerous occasions if not of Apostasie yet of declinings in holy practice the most leprous company is not feared for infection The c Deut. 7.3 4. neerest societie with Idolaters against which God especially giues vs caueat lest they withdraw vs from God how many dare venter vpon First Said Salomon in vaine Walke not in the way with Sinners Their attempt is to d Pro. 4.14 16. cause vs to fall Secondly Wee haue seene foule faultings of great Saints by that occasion That of e Nehem. 13.26 SALOMON whom may it not make tremble Thirdly And though wee haue promise to be preserued from euill yet is that protection f Psal 91.11 in vijs only not in praecipitijs Fourthly And if Nature of it selfe bee prone to euill how dare wee by occasion helpe forward that propension Secondly No lesse is their pride and tempting of God that