against a graue Minister Dispoream if vpon examination they be found other that quarrell at Clasicall Preachers Lord that the Sages of our Church would seriously thinke of it our steeresmen pittie their poore brethren who climbe the Masts and draw the poope beare burthen and heat of the day how should they doe their duetie with ioy and the people be framed to conforme in Religion Might reason preuaile with lewdnesse and absurdity I would adde my aduise to these opposites And yet the most hare-braind amongst these absurd fooles would be thought wise The lewdest miscreant is affected with repute of honesty If Paul if Gods Spirit can iudge you are but absurd fooles lewd miscreants whosoeuer maliciously oppose to your Ministers or seeke to entangle them in the snare For all men haue not faith The Reason of prescribing this petition on behalfe of their persons q.d. And maruell not we desire your prayer for deliuerance for all haue not faith to restraine them from maligning the Doctrine and Teachers of faith Faith meanes he the morall vertue fidelitie That n Mat. 23.23 acception of the word is not infrequent in Scripture and thither bends the Antithesis But God is faithfull Rather sith the streame runs that way the vertue Theologicall yet withall suppose the other implied q. d. All are not faithfully or indeed that which they pretend and show for in faith For that he would be vnderstood of men in the Church professing faith I make no question 1 Idle had it bin in the Apostle to minde this people of Pagans and such like that they wanted faith selfely they knew it 2 Nor could their feare and discomfort which in the Antiâ—hesis he anticipates arise from any other then children of the Church professing to belieue Infidelitie is not all amongst Pagans faithlesnesse is as much in the children of the Church in many professing to beleeue many o Iohn 2.23.24 25. beleeued in the name of Christ when they saw his Miracles yet did not our Sauiour commit himselfe vnto them Durst not our Sauiour betrust himselfe with beleeuers A thousand liues he might haue put into their hands had they indeede beleeued in him But he who saw what was in them discouered infidelity lurking vnder the vizar of professed faith Want of imperate Acts of faith euidence it thus number them 1 p Act. 15.9 puritie of heart and life 2 q Gal 5.6 loue of God his ordinances and children 3 Deuotion 4 r 2 Cor. 4.13 Confession 5 Å¿ Iam. 2.14 15 c. Workes of Charitie and Mercie c. where these are not be bold to say there is no truth of faith be vaunts neuer so confident of Abrahams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Augustine wrote comfortably de perseuerantia sanctorum Vse 1 there is a Script bearing title de Apostasia sanctorum Stuffed with Examples of many supposed to haue reuolted from faith But it would be enquired whither these who t 1 Iohn 2.29 went out from vs were euer truely of vs. whither these who reuolted from faith had euer any more then the show of faith in Scripture men beare names of what they show and are not Quest Then what loose they Resp That which they seemed to haue the show of faith pietie u Luke 8.18 sanctity they carried in the Church I say not all Scriptures or instances may thus bee explaned yet doubtlesse many But the more ought we to blesse God for specialty of his grace to whom he hath giuen truely to beleeue in him For * Acts 17.28 being liuing mouing for sense and reason for x 14.17 food and raiment for raine and fruitfull seasons I cannot but blesse God and admire his goodnesse Lord y Psal 8.4 what is man that thou art so mindfull of him yet these are common to me with heathen many with Bruits For meanes of saluation and z 1 Iohn 5.20 minde to know him my heart is more enlarged to praise his mercy yet these are common to me with hypocrites in the Church But that he hath blessed the meanes to my soule to worke true faith and repentance vnfained now thankes be to God for his vnspeakable gift who can expresse the noble acts of the Lord or shew forth all his doings once I know 1 my merits no more then others my demerits haply as great as others 2 The same meanes of faith vouchsafed to the faithfull but blessed vnto me to make me faithfull 3 Impediments in me and opposites to faith as strong as in another 1 blessednesse of minde to conceiue the mysteries of his kingdome 2 pride of reason scorning to subscribe to anies Ipse dixit to rest on naked authority bare testimony of God himselfe expecting argument and demonstration to euidence conclusions Theologicall yea articles of faith But blessed be God who hath subdued these high thoughts to the obedience of Christ when thousands of others are shut vp vnder vnbeliefe For all men haue not faith Perhaps Paul meant to point them to the fountaine of this lewdnesse and absurdity in procuring the vniust vexation of himselfe and his Associates that is want of faith The source as of most sinnes so chiefely of persecuting the Ministerie had they faith but as the graine of Mustard-seed they could neuer grow so lewd or absurd to molest the instruments of their belieuing Had they knowne they would not haue crucified the Lord of glorie Did men belieue had they euer a 1 Pet. 2.3 tasted how gracious the Lord is they would neuer vexe the Ministers of God b 1 Cor. 3.5 by whom they belieue Rather c Rom. 6.4 lay downe their owne necks for their safety and preseruation Faithlesse Infidels and no better they shall euer be to me whom I see maliciously bent against the persons of their faithfull Pastors VERS 3. But the Lord is faithfull who shall stablish you and keepe you from euill THE words seeme intended to preuent the feare might arise in this people from meditating their owne danger in the Apostles as also the intermingling of false brethren faithlesse beleeuers with the Churches of God Though that be true you as I may iustly expect vexations and perils from such yet be not dismaied God is faithfull who will stablish you and keepe you from euill In which comfortable speech of the Apostle two things to be obserued 1 The Blessings as arguments of comfort propounded 2 Next the ground of the blessings Gods fidelity The blessings two both acts of the Lord towards his children 1 Stablishment that vnderstand their firme setling in gracious goodnesse so as vnmoueably to persist therein without defection compare 1 Cor. 1.8 Act. 11.23 Eph. 3.16 17. and that excellent parabolicall expression of it Mat. 7.25 2 Cautelously vnderstand it 1 Shakings and wauerings in the very purpose may befall vs by violent blasts of temptations Psal 73.2 13. 2 Intermissions of the exercise of grace may betide vs yet semen manet 1 Iohn
Necessary offices of humanitie withhold not from a brother m Gal. 6.10 or stranger feed their hunger cloath their nakednesse they cease not to bee men or neighbours by being euill men 5 Yet if any that is called a n 1 Coi 5.11 brother be scandalously and contumaciously exorbitant with such hold no familiaritie to such show not a friendly countenance from their friendly familiaritie withdraw thy selfe this the Apostle he enioynes thee Yea though perhaps Church discipline sleepe towards them See precept 1 Cor. 5.11 2 Ioh. 10. These reasons are of it 1 Thou partakest in guilt of his offence so farre as thou but showest approbation 2 Iohn 10. 2 Hazardest thy selfe to o 1 Cor. 5.6 infection 3 To p Apoc. 18.4 wrath 4 The delinquent to obstinate impenitencie 5 Blemishest thy owne fame 6 Quantum in te encouragest others to like exorbitancy 7 See Saints regularly scruplous and abstenious in this kinde Psal 26.4 Ier. 15.17 Vse Outcries are frequent and bitter amongst vs perhaps not altogether vniust against neglect of Pastors and Church gouernours tolerating impunely in our congregations men of notorious lewdnesse Confessedly there is fault amongst vs but it would bee considered 1 Whither in gouernours to whom censures belong or not rather in them whose duetie is to informe 2 Whither in the constitution of the Church or meerely in the execution Why are personall faults made faults of the Church And may wee not obserue like conniuence partialitie and corruption in ciuill Maiestrates But in this which toucheth neerest clamorous plaintiues how may the people bee excused Who to their inwardest familiaritie little lesse then amitie promiscuously admit the vile as the pretious the profane as the holy Lacke we Church censures to inhibit vs their familiaritie Herein wee are nostri iuris none forceth vs their priuate societie whereby 1 we harden them in their lewdnesse and doubtlesse 2 bring on our selues partnership in their guilt by this degree of approbation 3 Take heede least not also some infection and taint of their vices Hereof see more ad ver 14. 2 Persons liable to this punishment are thus circumscribed 1 Brethren 2 Walking inordinately From euery brother hee meanes euery man professing Christian and member of the Church from euery such man of what ranke or qualitie soeuer withdraw if hee walke disorderly From such rather then from Pagans Saint Paul permits to goe with an q 1 Cor. 10.27 vnbelieuer inuiting to a banquet at no hand allowes r 1 Cor. 5.11 to eate with a scandalous brother 1 The kindnesse that * 2 Tim. 2. Tim. 3. melts an ignorant alien and allures him to goodnesse makes more Å¿ 1 Cor. 5. obstinate a seeing brother 2 Scandalous infirmities of brethren bring blemish and t Rom. 2.24 blasphemy vpon the Gospel more then enormities of Pagans or professed Idolaters 3 Chiefely Pauls reason swayes Church censures stretch not in any degree to them that are without u 1 Cor. 5.12 doe we not iudge them that are within Vse Peruerse quite crossing to the Apostles direction is the wisdome of most mens charitie growne Couering cloaking colouring halfe iustifying I am sure too fondly excusing the scandalous delinquencies of brethren When faultings of others perhaps but of ignorance are aggrauated by all circumstances our Oratorie can imagine to enlarge them withall Yet the God we serue is most terribble * Psal 89.7 in the assembly of his Saint so carries himselfe in his gouernement as to procure himselfe most aw and dread from those that x Leuit. 10.3 come neerest vnto him beares with more patience the outrages of vessels of wrath then the infirme faultings of vessels of mercy Not because hee lesse loues his owne but because he more deerely afects them and hath more tender care of their soules By Pauls rule we should herein resemble Walking disorderly If any would know what that is he thus explicates disorderly not according to the tradition or morall Canon which he receiued of vs. Specification of the matter is made ver 10. So hainous in Pauls esteeme is violation of holesome Church ordinances as that contumacy therein deserues censure little lesse then Excommunication Will he not be ordred by the Church y Mat. 18.17 Let him bee to thee as a Heathen or Publican Who z Mat 10. so despiseth you whither teaching or commanding according to God despiseth me Confessed it is where the Church commands what Christ in so many termes commands But Saint Paul stretcheth farther and calles them commandements of the Lord which are by iust consequence deriued from principles of Scripture See him 1 Cor. 14.37 As some Interpreters open the canon of manuall labour here prescribed to haue deduction ex Gen. 3.19 Where yet perhaps the Lord doth not so much prescribe as punish These cautions are vsuall in attending such prescript 1 If not impious Hos 5.11 Matth. 15.5 2 Haue not annexed opinion or intention of worship Col. 2.22 23. 3 Bee of things necessarie and vsefull at least for the time Actes 15.28 29. Such binde contemptuous carriage towards such Church ordinances is no small violation of conscience Vse Christian libertie is a pretious gift of God Saint Paul commands a Gal. 5.1.13 to stand fast therein yet withall aduiseth wee turne it not into license abusing it as occasion to the flesh Saint Peter confesseth wee are free and would haue vs so beare our selues yet mindes vs not to vse our libertie as b 1 Pet. 2.16 cloake of naughtinesse Wee are still seruants of God and owe him obedience according to euery his morall commands wherefore his aduise is c Verse 13. to submit to euery humane ordinance for the Lords sake certainely its true very precepts of men our superiours in things lawfull binde conscience though not virtute propria yet aliena id est Dei. I spare to particularize perswade rather submission to ciuill and Ecclesiastique ordinances I meane where Maiestrate and Church are knowne Orthodoxe 1 Why thinke we they meane Popishly who professe and teach to detest Poperie and acknowledge it the mysterie of iniquitie 2 How doe wee sillily call all Idolatrous that is in vse amongst Idolaters When Paul warrants to d 1 Cor. 10.25 26 27 28. eate Idolothites so bee nor wee eate them as Idolothites nor e 1 Cor. 8.7 know any weake thorough scrupulous surmise offended I beseech you consider 1 How peremptorie and frequent the charge is f Rom. 13.1 c. 1 Pet. 2.13 c. to submit 2 How ill it heares no lesse g Iude ver 8. 2 Pet. 2.10 then hereticall to despise dominion 3 How vaine ianglings about indifferents hath opened mouthes of enemies to traduce our Gospel 4 Hazarded to losse of better ordinances VERS 7 8. For your selues know how ye ought to follow vs for we behaued not our selues disorderly Neither did wee eate any mans bread for nought but wrought with labour and
follow it 3 Whom concernes it to performe Resp ſ Leuit. 19.17 Iam. 5.19 Euery growne or vnderstanding Christian Whither he be in charity or not matters not in respect of obligation to the dutie though much to the Regular performance We liue me thinkes vnder a generall deluge of iniquity likely for ought I see to encrease to more vngodlinesse what thorough impunity in Magistrates timorousnesse of Ministers and what for neglects of people who whither out of opinion that its proper to ministers or through want of zeale for God or compassion to their Brethren or thorough t Am. 5.13 prudence because the time is euill are growne too silent and remisse in this dutie Yet 1 is the mandate peremptorie 2 omission censured hating of our Brother Leuit. 19.17 3 and where are our bowels of compassion to the soules of our Brethren Iude ver 23.4 Is it nothing that our Sauiour saith Thou hast wonne a Brother Mat. 18.15 more to mee it sounds then thou hast wonne a world Nothing That thou sauest a soule Couerest a multitude of sinnes Iac. 5.20 5 Nothing that by omission we participate guilt of their sinnes Are guilty of bloud of soules Qui proximi mala conspiciunt silentio praetereunt quasi conspectis vulneribus vsum medicaminis subtrahunt 6 If none of these moue yet let our owne perill touch vs One Achan sinnes all u Iosh 7. Israel flie wherefore Saith Austin their eye was not on their Brethren to preuent their medling with the cursed thing And for this saith the same Author * August in de Ciuitat Dei Christians also taste violence of Gothes and vandales for that they were not monitors to heathens to amend their Idolatrie 4 Whom must we admonish Is the next question Resp Euery Brother that is childe of the Church that 's out of question But thinke you those also that are without Resp Lot was monitor to Sodomites and mee thinkes the precept holds for aliens turne and cause others to turne Ezech. 18.30 especially if cohabiting with vs 1 Cor. 7.16 But may Inferiours meddle with Superiors Resp If they be Brethren why not Keeping their duetifull respects of obseruance x Iob. Iob despised not the iudgement of his seruant contending with him Naaman listens to his seruants counsell 2 Reg. 5.13 14. Yet are there some whom wee are inhibited to deale with all 1 Knowne Apostates for them Iohn warrants y 1 Ioh. 5.16 not to pray nor them any wise to admonish 2 Pertinacious heretiques already monished and yet refractarie reiect Tit. 3.10 3 z Mat. 7.6 Scorners men set downe in that chaire of Pestilence deale not withall what shalt thou purchase to thy selfe but a blot hatred and vnnecessarie perill What to those pearles of sacred admonitions But Swinish contempt See Pro. 9.7 Mat. 7.6 It were wisedome if men could temper that which they terme their zeale in this behalfe I meane spare monishing where is iust cause to feare their owne certaine danger or scoffing scorne of holy admonitions Whereof Resp Of their sinnes that they may amend them L. But thinke you of their venials their lighter offences Resp Yes euen of them 1 They hurt with their multitude hoc facit sentina quod fluctus irruens And though they hurt not as thunderbolts yet as hailestones 2 They make way to greater as little thieues open the windowes or doores to stouter villaines 3 Besides that there are some connexed with mortalls and strongly incline thereto suppose wanton lookes or speeches to the Act of whoredome 4. And wee are not ignorant of a 2 Cor. 2.11 Satans wiles of the b Heb. 3.13 deccitfulnes of sinne Nemo repentè fit pessimus Yet especially of greater 1 They more hurt by wasting Conscience 2 Conuiction of conscience is easier and humiliation the end of monition more probablie attained What of priuate offenses Fall they also vnder our censure Resp Of these is that of our Sauiour to bee vnderstood if c Mat. 18.15 thy Brother sinne against thee i.e. either hurting thy person or fame c. or te solùmsciente Tell him of it 1 Priuate sinnes sometimes draw downe publique vengeance Iosh 7.2 Hurt the soule of the delinquent exposing it to perill of obduration and other vengeance from God though it dammage not others by example nor the Church by scandale Howbeit the rule is that the monition d Ibidem be priuate least in labouring to salue his conscience thou bring hurt to thy Brothers fame Except perhaps the sinne be pernicious to community or the dammage meant in it to anothers person exceed the detriment may come to the sinners fame then is allowed cautionate publication Thus farre of the Act or duty with the seuerall circumstances pertinent thereto the Modus followes 1 The generall is that it be charitably performed for we deale with a Brother and must expresse loue no lesse then brotherly vertues subordinate to bee exercised in this dutie are 1 Veritie and iustice whose precepts are these 1 That it be crimefull at least some way sinfull we blame for why e Isai 5.20 speake we euill of good What God hath f Act. 10.15 clensed why call we cominon or vncleane 2 Let the crime be euident some constant there must be of it more then suspition or Rumour else wee admonish not but accuse and slander our Biethren In both respects are faultings Our fancie or preiudice sometimes multiplies sins makes more then euer God made and ouer credulous we are most in peiorem partem whereof though the accused may make good vse by watching to preuent the sins charged on him yee faults the monitor as a false Accuser 2 Prudence whose Rules are these 1 The g Iude v. 22 23. temper of the delinquent must be considered and thereto carriage of the monition fitted wee otherwise handle nettles then thornes contra 2 Qualitie and degree of the sin must be weighed not to deale with h Mat. 7 4. beames as with moates nec contra 3 State and condition of persons must be distinguished That Reuerence i 1 Tim. 5.1 c. to Age or other dignity bee not forgotten Christianity makes not vnmannerly nor allowes to be so 4 Opportunity of time and place much aduantageth the preuailing of admonition Learne herein prudence of a woman Abigail 1 Sam. 25.36 37. Discretion some indiscreetely call an Idol Sure shee is a Queene in Ethickes vertue it selfe ceaseth to bee vertuous when in hir actions shee lackes this guide 3 Meekenesse to calme our owne passions and not to exasperate others was Shimei a monitor A Rayler rather 2 Sam. 6.7 c. 4 Compassion Tangat memoriam communis Infirmitas piercing aboue measure are the expressions of it Thus thinke 1 Seedes of all sinnes are in thee 2 Either thou k Tit. 3.2 3. hast bin tempted 3 Or l Gal. 6.1 maist be tempted so need compassion as much as thy now delinquent Brother VERS
circumstances suppose it by a man in faith The law I confesse requires to euery worke it crownes allowes aliquid vltra Non onely 1 Rem 2 modum 3 but mensuram gradum perfectionis But f Rom. 6.14 wee are not vnder the Law but vnder Grace Infinite varietie are such good workes in They dreame who fancie no workes good but those of mercy visito poto cibo c. So many commandements so many good workes so many seuerall dueties enioyned in euery commaundement so many seuerall sorts of good workes which yet Paul hath reduced to these three heads workes 1 of g Tit. 2.12 Pietie 2 Iustice 3 Sobrietie comprising vnder iustice those of mercie wherto also Popish common-placemen referre mercy and the workes thereof as to their head Vse Herein pray to be established 1 h Mat. 26.41 Nature is a holdbacke a draw-backe 2 i Isai 49 4. Encouragements are few from men 3 Yet k Mat. 10.42 reward is great in heauen 4 Commoditie much on earth 1 Simple aliens l 1 Pet. 2.1 preparatiuely won 2 m Tit. 2.5 Blasphemers mouthes stopped 3 Gospel adorned 4 n 2 Pet. 1.10 11. Election and calling assured 5 Yea plentifull enterance into Gods Kingdome procured Yet hac lege that we o Gal. 6.9 be not weary of well doing for then p 2 Iohn 8. Gal. 3.3 we loose all that we haue wrought I conclude with that of the Apostle Therefore my bethren be ye stedfast and vnmoueable alwayes abounding in the worke of the Lord 1 Cor. 15 58. forasmuch as you know how that your labour is not in vaine in the Lord. So I proceed to the third maine part of the Epistle AN EXPOSITION vpon the second Epistle to the THESSALONIANS 2 THES Chap. 3. Ver. 1 2. Finally Brethren pray for vs that the word of the Lord may haue free course and be glorified as it is with you And that wee may be deliuered from vnreasonable and wicked men for all men haue not faith THE third part of the Epistle spent in Redargution of errour in practise suppose 1 sleeping of Church discipline towards the inordinate 2 The continued neglect of Pauls ordinance touching personall labor To reprehension whereof because the carriage of it is somewhat tart and peremptory The Apostles passage as to me it seemes is by prefacing somewhat insinuatiuely premising testimonies and signes of loue three in number 1 that he desires the helpe and comfort of their prayers 2 rests confidently perswaded of their obedience 3 Praies God for them euery of these a Testimony of Pauls loue continued but of them as manifestations of loue in the loose Of the first his crauing aid of their prayers vers 1 2. how it euidenceth Pauls loue and good opinion of them notwithstanding their exorbitancy you may easily conceiue weighing how it presupposeth Paul knew how little grace the prayer of the wicked hath with God and how his eares are open to prayers of righteous onely The words considered in themselues haue the forme of a prescript wherein is 1 the duety 2 the matter of it The duety pray for vs whereof see Annotata ad 1 Thes 5.25 this onely annexed Why is Paul so euery where instant with the people to afford him a See 2 Cor. 1.11 Eph. 6.18 19. Col 4 3. Heb. 13.18 Rom. 15.30 aid of their prayers Might he not presume his owne deuotion preualent enough with God somewhere ye haue him in the tone and phrase of beggars importuning the people for it I beseech you Brethren for the Lord Iesus Christ his sake and for the loue of the Spirit that you striue together with me in your prayers to God for me Resp 1. Perhaps or without perhaps its true b Iob 42.8 other Saints prayers sometimes obtaine for vs what our owne doe not 2 It cannot be that the prayers of many should be despised 3 The good and welfare of Ministers is the c Heb. 13.18 benefit of the people their prayers God requires to obtaine it 4 The tribute of thanks come home more plentifull d 2 Cor. 1.11 from many e Eccl. 4.9 10. Vae soli Two are better then one as in other things so in deuotion f Iam. 5.16 Single prayers are as the single haires of Sampson euery one hauing the strength of a man The prayers of many of whole Congregations as Sampsons whole bush able to ouercome the host of heauen almost to binde the Almightie Proud Scorner let his name be whosoeuer despiseth this helpe of owne weaknesse 2 The matter of the duety of two members 1 respecting their Ministerie vers 1. 2 their persons vers 2. Their Ministery 1 that the word of God may runne haue free course that is may haue speedy and vnhindered passage and propagation sometimes it s called the g Acts 6.7 growing sometimes the h Acts 13.49 spreading or carrying abroad sometimes the i Acts 12.24 multiplying of the word of God Not that it selfe in it selfe is multiplied but in subiecto as Act. 6.7 Reasons of the duety 1 hereby is Gods Kingdome enlarged 2 Satans demolished 3 our consummate blessednesse hastened Necessitie 1 opposites many to proceedings of Truth as Iames and Iambres to Moses 2 Persecutions of all sorts from all sorts of people raised 3 Timorousnesse of Predicants occasioned thereby 4 Reproach of the word 5 Ill liues of those that preach and professe it These and the like impediments meets the Gospell withall that were there not a diuine vertue to breake through all it had stopped in Sion whence it first began course Vse Now blessed be God that hath giuen vs a King nursing father to the Church defender of the Faith once giuen to Saints opposites else it hath as many as euer any age afforded witnesse the insurrections of multitudes when once the k 1 Cor. 16.9 effectuall doore is set open besides the swarmes of l Apoc 9.3 Locusts afresh chirping amongst vs And which without griefe I mention not the many exorbitancies of men preaching and professing the Truth All these exact our prayers for vnhindered passage You may adde in your meditation the miserable estate of many congregations in this Kingdome dispersed shall I say without a Shepheard or famisht with the Idole Shepheard Amongst whom besides confused notices and rumours of one Iesus and his death is scarce to be found any other knowledge of Iesus Christ and him crucified If any bowels be in vs they will yearne at their misery and m Mat. 9 36. pray God to send them n Ier. 3.15 Pastors after his owne heart to feed them with knowledge and vnderstanding And there are of that o Iohn 10 16. other fold which our Sauiour speakes of sheepe as I hope many whom the Lord will bring home p Rom. 11.25 The fulnesse of the Gentiles is not yet come in Nations many to whom the name of Iesus hath not yet
Patience is the contented endurance of penall or painefull euils 1 The generall is tolerance or endurance the vertue being a branch of fortitude 2 The obiect rather painefull Hierome then sinfull euils Neminem volo patiemem esse in causa laesae fidei Moses the d Num. 12.3 mirrour of meekenesse knowes e Exod. 32.19 26 27. no patience in Israels idolatrie 3 Contentednesse makes vp to the full the difference specificall See Mic. 7.9 Degrees of Christian patience you may thus number 1. It s something when the heart is silent not suffering thoughts of murmuring or repining at Gods hand to arise or harbour there Psal 39.2 Iob 1. 2 More to discerne and acknowledge a goodnesse in our afflictions Psalme 119.71 3 Yet more willingly to beare the punishment of our sinne or tryall of our grace Mic. 7.9 4 The highest degree which Saint Iames seemes to call the perfect worke of patience is to reioyce in tribulation See Iam. 1.2 4. Act. 5.41 The vaile it hath to perseuerance in goodnesse Paul and our Sauiour points vs vnto Hebr. 10.36 12.1 Luke 8.15 21.19 And in all experience it hath beene found true most haue stumbled at the crosse thorough defect of this branch of fortitude 1 What thorough loue of ease mostly we are of Issachars tribe 2 What thorough giuing raines to fleshly reason to prescribe vnto prouidence courses of equitie Mal. 3.16 Psal 73.3 To which may be added that wee vsually measure goodnesse by sense know no good but what is good to nature Psal 4.6 4 And that in afflictions wee transcend not state of this life nor haue wisedome to consider the goodnesse laid vp in store for vs against the world to come Psal 31.19 2 Cor. 4.18 That not without cause Paul prayes encrease of patience as necessarie to establishment Meanes to worke and encrease it 1 What euer our crosses are or may bee Iustly wee are in them how followes not the resolution Willingly to beare Gods chastisement sith we haue so sinned against him Mic. 7.9 2 Comparison to this end is maruellous auaileable 1 Of our sufferings for Christ with f Heb. 12.2 his suffering for vs. 2 Of our momentany afflictions in this life with the endlesse torments of Hell deserued by our sinnes from which by g 1 Cor. 11.32 these as meanes we are freed 3 Of our suffering with our h Rom. 8.18 glory that shall bee reuealed 4 Of our selues vnder the Croffe with men left to perish in their sinnes thorough lacke of afflictions See 2 Tim. 3.13 Hos 4.14 Pro. 1.32 5 Of our selues with our selues our selues afflicted with our selues at ease how languishing in deuotion How ventrously exorbitant How secure and forgetfull of our God doeth prosperitie make vs See Psame 30.6 and 119.67 2 Samuel 11.2 3 c. 3 Consideration of what they euidence patiently borne 1 Gods i Heb. 12.6.7 fatherly loue and care of vs. 2 His glorious k 1 Pet 4.14 spirits resting vpon vs. 3 Our l Iohn 15.19 taking out of the world 4 Meditation of their singular effects 1 m 2 Cor 12.7 Peruerting sinnes 2 Reducing from sinne 3 n Psal 119 67. Mortifying it in our members 4 Making knowne grace secret 5 o Hos 5 15. Quickning grace languishing 6 p Iob 1. tot Iustifying our sinceritie 7 q 2 Cor. 4.17 Working our glory If that other rendring better please the patient waiting for Christ with whose comming is coniunct the recompense of our labours it also hath its auaile to our establishment See Iam. 5.7 8. Hebr. 10 36 37. Meanes to further it meditate 1 the reward is gratuitous r Rom. 11 35. who hath giuen him first 2 Great and glorious farre aboue the ſ Rom. 8.18 proportion of all our seruice or sufferings 3 In measure 1 Cor. 4. such as may t Rom. 8.23 2 Cor. 1.22 Rom 14.17 support and solace vs in our bitterest passions in this life vouchsafed in our sanctification peace of conscience and ioy of the holy Ghost 4 And the u Iam. 5.7 Lord is at hand * Apoc. 22.12 behold hee comes quickely and his reward is with him The fulnesse indeed is referued till the finall consummation howbeit the soule of euery Saint this short life ended enters into the ioy of their Master Apoc. 14.13 5 Ends also of differring would be weighed whereof see Heb. 11. vlt Apoc. 6.11 2 Pet. 3.9 And of Pauls preface to his tart and peremptōrie proceeding thus farre Like holy Oratorie I would faine commend to my brethren of the Ministery prudently to insinuate and winde themselues into the good opinion of the people howsoeuer extrauagant that where the x 1 Cor. 4.21 rod must be vsed rather then the spirit of meekenesse yet they may perceiue our louing affection Better to the very rellish of prudent delinquents are the y Pro. 27.6 stripes of a friend then the kisses of an enemie Dauid prayes for reproofe yet would haue it z Psal 141.5 friendly then it s pretious oyle soueraigne balsome in the fruit and in his wise esteeme Vse What wise man approues the temper of Esau his body in a Ministers minde All rough riged especially to brethren It s said indeed a Leuit. 19.17 plaine and open rebuke is an office of loue Yet wise men know actes of loue may be so carried as to become actes of hatred and extreamest despight as in b 2 Sam. 16.7 8. Shimei to Dauid 1 There is a modus as well as a matter and that principally formes the action 2 Nor sufficeth it to pretend or to exercise workes of loue except there bee expressions of kinde affection in the manner of carriage Thus hath beene Pauls preface VERS 6. Now we command you brethren in the Name of our Lord Iesus Christ that ye which draw your selues from euery brother that walketh disorderly and not after the tradition which he receiued of vs. THe maine materiall of the chapter followes Spent it is in an implicite reproofe of errour in manners direct prescript of reformation The faults to bee reformed are first the sleeping of Church discipline towards the inordinate ad verse 11. Secondly inordinate walking in neglect of manuell labour notwithstanding the canon stablished amongst them ad verse 16. De primo For what concernes the Churches carriage towards the disorderly particulars obseruable in the prescript Are 1 the matter or the office duty withdrawing or separation 2 The forme or maner of prescribing with peremptorie command and greatest grauitie We command in the Name c. 3 The enforcement v. 7. sequentibus Modus 1 Now wee command you brethren in the Name of the Lord Iesus Christ Reflect if you please vpon 1 Thes 5.14 Ye shall obserue the Apostles cooler carriage towards the delinquents we exhort or beseech you to admonish Here peremptorily we command to withdraw Reasons of difference probable conceiue these 1 To a
trauell night and day that we might not be chargeable to any of you THE enforcement of the duetie from quallitie or degree of the offence in the disorderly from two circumstances aggrauating their sinne 1 Knowledge of the constitution and equitie thereof 2 Example of the prescriber where is subioyned explication of Pauls exemplary practise 1 You know 2 how ye ought to follow vs. You not only innocent but delinquents know and are conuinced of the duetie c. So doeth Paul amplifie their sin circumstances they are both which adde much to the degree of the transgression 1 Knowledge See Iames 4. vlt. Iohn 9.41 15.22 24. Luke 12.47 Rom. 1.21 32. 2 Wilfully and halfe presumptuously such are interperted to sinne Vse h 1 Cor. 8.1 Knowledge puffeth No reason it should encreasing our obligation to duetie adding to the degree of euery sinfull act or omission Take heed we be not i 2 Pet. 1.8 idle or vnfruitfull in the knowledge of duetie 1 We shall sinne k Ioh. 15.22 excuselesse 2 l Tit. 3.11 Damned of our selues 3. Haue punishment m Luke 12 47. greater 4 More not onely wast conscience and for the present stupifie it but make it raging when once feare or wrath shall awake it To follow vs. As knowledge of duetie so examples therein aggrauate our neglect Noahs faith and obedience in building the Arke n Heb. 11.7 condemned the faithlesse and impenitent World See Matth. 12.41 42. What colour or pretense haue such for disobedience To Whom God hath giuen eyes to see guides to goe before them in difficultest parts of duetie Remarkeable in all things is the wisedome of diuine prouidence view it in this particular Scattering abroad his Saints in such sort that in the most extrauagant congregations of people ouer whom his name is called there want not more or fewer of his Saints shining as lights in the way of life That either by light of their o Phil. 2 15.16 example they may bee guided to pietie else haue their p Heb 11. condemnation more iust and heany Vae mundo a scandalis vae vae vae ab exemplis bonis 1 Factibile ostenditur quod suadetur Vse That impossibâ—litie or difficultie may not bee pretensed 2 And way-guides we haue had tracing out vnto vs and beating the path that leades to life men of our owne mould whose foot-prints haue left impressions of matter manner meanes of atchiuing duties prescribed For we behaued not our selues disorderly The explication of the example 1 Generall 2 With application to the particular dutie inioyned in the Canon 3 Where also are specified ends of Pauls submitting himselfe to the Ordinance De primo We behaued not c. So if not necessary yet auaileable it is the prescriber to exemplifie his prescripts in his owne practise Giue me a Law-giuer a teacher exemplary Such an one exhibits himselfe the q Exod. â—0 11. great Law-giuer Such r Ioh. 13 15. Christ his Å¿ Iac. 5.10 Prophets and Apostles Prescript is the same to t 1 Tim. 4.12 Ministers all u Philip. 2.15 16 Christians especially Superiours 1 Pharisaicall it heares to * Mat. 23.4 lay burthens heauy on others shoulders and not to mooue our owne fingers to helpe forward the carriage 2 And how seemes it all but fabula that we teach de inferno de caelo when our selues are seene faulting in those duties which we presse vpon others vnder paine of damnation or with promise of eternall reward Vse Its gladsome to see the people taught by penaltie that its criminous to take Gods Name in vaine the Land x Ier. 23.10 mournes because of oathes to bee lamented that the Law-makers are knowne many so ouer familiar with the Name of God as to contemne it Suppose ye they of all men shall y Rom. 2.3 escape the iudgement of God Who likes not the vrging of Pauls canon on vs countrie drones to z 2 Tim. 4 2. preach the world with instance How doe we blesse those our fathers of the Church who excite vs by their example But is not the dispensation committed to all How shall they escape the a 1 Cor. 9.16 woe belonging to non-preaching who punish others neglects and yet feed themselues onely b Ezech. 34. and not the flocke 2. Neither did we eate any mans bread for nought The application of the example to the particular prescribed carried in that forme which Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Question Had it beene for nought if Paul had not wrought with his hands labouring onely in the Word and doctrine Resp 1 The spirituall things we sow 1 Cor. 9.11 are they not equiualent to your best carnals your gold that perisheth 2 And in the worke of the Ministery is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 1 Tim. 5.17 labour toylesome tiresome d Isai 49.4 enfeebling Physitians accord that minde labours more feeble spirits animall and naturall more wast naturall heat and moisture then toile of the body Diuines can minde you how the more spirituall faculties had greatest wound by originall sinne especially when they are bent to spirituall things in serious meditation opposition they finde from malignant spirits so strong and oft so violent that they seldome beare vp without some wound in the encounter that if either pretium or opera may be though equiualent to our maintenance on free cost we eate not any our heareres bread but buy it many at deerest rate How then saith Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if without manuall labour Resp Commonly he is apprehended to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the opinion of earthly minded people What thorough I their vnderpricing spirituall blessings through earthly mindednesse 2 And what for not considering their conueiance linked by ordinance to our Ministery which is their ignorance or infidelitie 3 And what thorough little experience in mentall labours especially for spirituall things generally the voyce of the people is our liuing comes in easily we sweat not for it and what giue or doe we for all they pay vs Whereto the answere is ready from the Apostle 1 We e 1 Cor. 9 11. Gal. 3.2 sow you spirituall things reach to you as Gods hands the graces of his spirit the f 1 Tim 4.16 saluation of your soules 2 g Heb. 13.17 Watch for your soules as they that shall giue accounts 3 Spend sacrifice our selues many vpon the seruice of your faith Philip. 2.17 How soone would this errour vanish If men were either so happy as to 1 feele h Iob. 33 22. misery of want 2 To i 1 Pet 2 3. tast sweetnesse of grace 3 Or so wise as to consider that by vs as k 1 Cor. 3.5.9 Gods co workers they receiue whatsoeuer they are or haue in grace And how without vs they are l naked Pro. 29.18 and lye open to Gods wrath and eternall destruction As to our labour
Cor. 9.2 Grace being euer accompanied with holy emulation and striuing to equall excell others 4 Not onely our personall goodnesse is taken notice of to be rewarded but whatsoeuer good thing others haue bin occasioned to doe by our example or other excitement that also is set on our score See Dan. 12.3 Vse Lord that Pauls spirit were in vs that Moses prayer might preuaile with God that his not vrim onely but t Deut 33.8 Thummim might be vpon his holy ones that Lawgiuers might become as he in their practise liuing or walking Lawes But how haue we mostly all giuen occasion to haue Mercuries statue our fittest Embleme Read with best attention Rom. 2.21 22. c. ad finem To you to follow or imitate vs. Pauls maine intention in typing or linying out in his own practise what he prescribed bed to others Coward let be his stile who seconds not his Captaine in the dangerousest aduenture vnworthy the name of a Christian whosoeuer followes not such way-guides in vertuous practise It s the duetie and honour people owe to their Pastors to walke in the steps of their vertuous conuersation see 1 Cor. 11.1 Phil. 3.17 Heb. 13.7 Iac. 5.10 Imitation implies three things 1 Factum semblable or rather reall acting of what we pretend to imitate Not to commemorate or encomiastically to declaime of Abrahams faith or obedience but to u Rom. 4.12 walke in his steps is to imitate Abraham see Ioh. 13.15 Laudamus veteres est nostris vtimur Annis 2 Studium or propositum imitande Casually or by naturall propension may a man fall on Saints practise as children sometimes on fathers gestures or gange of body Sic ille oculos sic ora ferebat yet say we not such imitate though they resemble because their aime is not to expresse their Actions 3 Conformitas ad exemplar which is the life of imitation and wherein especially is required prudence in the follower least he turne Ape in imitation Giddie was that Ideat because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he pretended Gideon for patterne in demolishing Images for had he like calling or instinct like eye must be had to other circumstances of time place manner motiue occasion end in those actions of Saints which we pretend to imitate the least swaruing from our patterne disables our imitation More what concernes this duetie of imitation and discretion therein Read at leisure in those notes on the former Epistle ad cap. 1. ver 6 7. VERS 10. For euen when wee were with you this wee commanded you that if any man would not worke neither should hee eate WHither any or what the reference is which this verse hath to the former Scripture is a little difficult to discerne Erre I or is it alledged to prooue their knowledge of duetie charged on them vers 7. q. d. You cannot be ignorant of the duetie for you may remember what charge we gaue you in presence In the text it selfe a part considered wee haue Pauls sanction or ordinance for manuall labour enforced by penaltie prouided for willing or wilfull loiterers 1 The maine intention is to vrge to labour 2 The penaltie of neglect Idlers must not eat To which adde as appertinences 1 The generalitie of the iniunction collected from extent of the penaltie siquis 2 Description of delinquents whom the penaltie toucheth not those who cannot but such as will not worke Labour here inioyned you must vnderstand manuall by interpretation of the Apostle himselfe 1 Thes 4.11 Ephes 4.28 2. Is the ordinance vniuersally binding for all persons times place states of the Church Resp 1. For labour and industrious imployment in some honest vocation it bindes all in all times and states The Church of no time may affoord hiuing for drones whither to manuall labour is another quaere Consent goes thus farre 1. Manuall labour is amongst those Acts or offices which are precepted not propter se as simplie good and necessary in like sort as worship of God and honouring parents 2. Rather propter aliud and therefore bindes not all men in all times and states but onely in casu suppose when the ends of such labour cannot be otherwise atchieued 3. Those ends suppose to be 1 Supplying our owne wants and necessities of such as depend on our Care 1 Thes 4.11 1 Tlm. 5.8 2 Easing the Church or Common-Wealth of vnnecessary charge 1 Tim. 5.16 3 To preserue body in health and vigour 4. And which is spirituall to auoid the legions of sinnes that waite on lazie idlenes But where without labour of the hands these ends with the like may all be attained the iniunction bindes not Ratio who so liues out of the Reason of the Law liues out of the stroke and censure of the Law Thus therefore conceiue the ordinance for that kinde of labour personall or particular to that Church in state now of distresse binding vs no farther then ends of labour forementioned and like state may enforce it How then concernes it vs of these times Resp 1. Many many are amongst vs whose liuely-hood and necessarie maintenance depends on manuall labour whose calling and abilities binde them to such imployment who but by it cannot further the weale publique doubts any man whither the iniunction bindes them The Reason of the Law toucheth them therefore the Law it selfe 2. But to the generall of labour and industrious imploying our selues in some honest calling whereby we may further common good equity of this inunction and other passages of Scripture binded al of all sorts times estates quid statis hîc otiosi * Mat. 20.6 Idlers the Lord of the Vineyard beares not And to all of any office is the charge giuen x Rom. 12.7 to waite on that office to a Minister is not inioyned manuall labour prohibited rather as both an indecorum for the person he sustaines and a meanes of y Act. 6.2 distraction and hinderance to his labouring in z 1 Tim. 5.17 the word and doctrine yet a Ezech. 34.2 woe to the idle shepheard as heauy as to any that are at ease in Sion Like thinke of Superiour Magistrates c. Withall let this be considered preparation to a Calling is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a calling as when a man liues as young Prophets of Iuric in Schooles of Prophets though yet not exercising prophecie he is presumed to liue in Ranke neither without calling nor idlie in his station but what followes not vnder one of these lies vnder Censure of the Apostle and is violation of his Canon Vse Yet beware yee thinke not Pauls sanction toucheth Popish Monkes and Fryers mendicant that were picked wresting the Apostles sentence Indeed now I minde it Erasmus said of Luther Estius ad locum he meddled with two perillous things when he touched the Popes Crowne and his Monkes bellies But why sauours it so strong of hereticall prauitie to impleade them guilty of breaking Pauls Canon if Socrates said true Monachus qui
and intreate or exhort you Brethren c. What is wanting to giue vs edge to the dutie Heere is 1. Prescript 2. Iniunction 3. Exhortation 4 Argument 1. Prescript informes the Iudgement directs what is to be done 2. Iniunction or mandate peremptorie presseth vrgeth Conscience 3. Exhortation or entreatie swayes affection 4. Reason preuailes with all that are Reasonable Blinde we are all in the things of God many in maine moralities Gratious is the Law-giuer that shewes thee oh 〈◊〉 what is good yet are few so happie as by bare demonstration of duty to be swayed to obedience if any be they are sure guided by the e Psal 51.12 ingenuous and free spirit of God But precept must be vpon precept iniunction peremptorie vpon iniunction ere Conscience in many apprehend necessity of performance There are whose Consciences are vrged by iniunction yet are not affections allowed to loue and prosecute the duety Heere hath exhortation and intreatie their place And there are whose affections are also inclinable yet are of curious vnderstanding that must see Reason ere they giue command for practise Vse Lord what is man that thou so regardest him But when Gods Spirit so farre descends as in all things after a sort to humour vs take heed we despise not such dueties If God but prescribed the sanctification of the Sabbath a Lawe-giuer as he is f Iac. 4.12 able to saue and destroy were it not sufficient to presse vs to the duty But when he shall so far condescend to our backewardnesse to presse it vpon Conscience with a speciall g See Exod. 20.9 10 11. Memento by his example leade vs by Reasons so plentifull perswade vs take heed how vnder pretence of Relaxation from man we pollute his holy day sic de Reliquis where Gods Spirit pleaseth to bee so importunately vrgent there chiefely tremble to slight the dutie What may we conceiue the Reason of Pauls so instant and importunate pressing the dutie of labour Vrging it with such serious instance and vehemency againe and againe and a third time as it he could neuer satisfie himselfe in pressing it Resp 1. The state of this Church now in such streits as dissipation of it might iustly be feared except by his meane it were supported 2. The auersenes of some amongst them from the dutie 3. Perhaps also the important necessity of the duty in it selfe considered Such strength our Church yet feeles not nor feares howbeit 1 Auersenes abhorrence from labour toylesome may be obserued in most wee are mostly all of Issachars Tribe therefore vsually choose callings of greatest ease in workes of calling Christian and particular make choice to be imployed in what is most easefull that may bee the Reason why many preferre hearing before all other works of Religion 2. Necessity lies also on vs h Ephes 4.28 precept peremptorie medi◠also sith without it we can call nothing our owne not the bread we eate haue holy or warrantable vse of naught wee enioy and how hatefull to God is i Ier. 48.10 negligent doing his worke any worke euen of calling How may we rowze our sluggish nature Meditate 1. The blessings which accompany sedulous industrie Gods blessing goes with it in temporalties See Pro. 10.4 13.4 14.23 2. His curse is vpon sloathfulnesse that brings k Pro. 10 4. to pouetty 3. That preuents temptations at least blunts edge of them 4. This encourageth aduantageth the tempter is Mother and Nurse good God of how many fowlest finnes See Ezech. 16.49 And eate their owne bread Reason pressing the duty But is any such bread that we may call our owne Pestilent Anabaptists are all for community some of them for such as Plato warranted wiues not exempted and wiser then they giue distinction of dominions no other original then positiue lawes of men I haue neither lust nor leasure to enter the question nor thinke I it pertinent to this Text this onely Thou shalt not steale is a Law morall naturall Why doubt we whether by like Law wee may call something our owne Else what is theft or where is it Vsually it s described vsurpatio Rei alienae inuito Domino 2. Confessed it is by all iudicious that Dominium not onely in Res but in personas hath approbation from Law morall Exod. 20.10.17 Approbation And why not also institution But manum de tabulâ I had almost fallen on confutation of Schoolemens fond Reasons Owne bread seemes here opposed alieno not theirs 1. Either because due to others viz. to impotent if vnderstood of what they receiued by way of reliefe from the treasure 2. Else because by no title ciuill nor descent nor price nor labour c. theirs How euer as Salomon aduised l Pro. 5.15.17 to drinke water of our owne cisterne so Paul to eate Bread of our owne iust acquiring Diuines note a double propertie one spirituall which we haue in Christ 1 Cor. 3.23 Another ciuile whether by hereditary descent or ciuill contract or gift or industrie Ciuiliter meum it must be that we eate and such as by some iust title we may claime to be our owne Miserum est said the Poet alienâ viuere quadrâ though neuer so liberally and generously conferted vpon vs. Impious alieno viuere pane in Pauls sense such as by no iust title we can call our owne What is that liuing other then vniust rapinous and otherwise iniurious Vse Their eyes swell with fatnes their paunches as Tunnes many who neuer yet ate morsell of their owne Bread Is it thine thou hast gotten by sacriledge oppression fraud vsurie bribery dissembling pouertie impotencie c Where hath God sanctified these as meanes to make ought our owne And not rather threatned punished with direct curses such methods misteries of cosenage and violence till they haue vomited the substance they haue so deuoured I say as Salomon drinke waters of thine owne Cisterne more then Salomon m Neh. 8.10 eate the fat drinke the sweet but with Salomons caution let them be thine thine owne onely by no other meanes yet by thy labour and industrie that so thou maist reioyce in the worke of thine owne hands VERS 13. But yee Brethren bee not weary of well doing c. Aprolexticall Apostrophe to the people orderly demeaning themselues after the Canon for labour hauing nature of a caution whose summe is this that howsoeuer exorbitants behaued themselues they yet should continue in weldoing What this weldoing is is questionable whither beneficence and relieuing of these inordinate Resp 1. Except in case of extreme necessity it s not weldoing to giue reliefe to loyterers 2. And where the charge generall is that such should not eate suppose you the Caueat is to yeeld them maintenance from common Treasure Thus rather weldoing vnderstand continuing in labour notwithstanding the loytering of these exorbitants Let not others exorbitancie make you irregular Though though Israel play the Harlot n Hosh 4.15 yet let not