least in extremitie and at the vtmost There is another price which they call pretium augmentatum or multiplicatum so called because in respect of forbearance it is augmented aboue the worth of the thing in extremitie Whether is this kind of selling for day a breach of Iustice The generall answere is that it is an apparant violation of Iustice commutatiue because equalitie is not kept betwixt the thing and the price Howbeit there are of opinion respect may bee had to mens possible or probable damage and looke what damage in probabilitie the Seller may sustayne by such forbearance for it the Seller may prouide in euentum by adding to the price aboue the worth But if gayne be that is aymed at therein the contract cannot be excused of Iniustice being meerely vsurious And of the first sinne against Iustice by ouer-reaching thus farre The helper forward of it is Fraud whereof see Annot. ad Rom. 1.29 To set downe the seuerall sorts of deceit vsed in matters of contract were infinite and in truth impossible so wittie is the world growne to deceiue their Brother their owne Fathers as wee say in the Prouerbe in the issue as Iames speaks their owne soules out of which ill manners of men haue growne many good Lawes for Weights and Measures c. yet neuer was there Law of man so cautelous and prouident as to preuent all particulars the subtle wit of men whetted from Hell is so nimble to deuise euasions that not without cause their Trades are called Crafts Mysteries as is said of Antichristianisme Mysteries of iniquitie particulars are numberlesse Darke shops faire speeches false fingers protestations swearings for-swearings all that Mans or Deuills subtletie can deuise are frequent amongst men to deceiue Alas what is become of that ancient simplicitie so much commended in our Fore-fathers How is it that Prouerbs so Heathenish are now currant amongst Christians Plaine-dealing wee say is best but whoso vseth it must die a Beggar Such indeed are the times as those the Prophet complayned of Hee that walkes in his vprightnesse d Isai 59.15 makes himselfe a prey but to the Deceiuer is reserued a heauier vengeance His brother As hee specifieth the person whom hee would exempt from iniust vsage so coucheth hee a reason shewing foulenesse of the sinne a thing monstrous and vnnaturall it is to deceiue a Brother Who is this Brother Chiefly the man conioyned vnto vs in Christian profession more largely what Christ teacheth of the Neighbour may be said of the Brother Euery man with whom wee haue to deale is this brother whether Grecian or Barbarian Iew or Gentile Friend or Foe e Mal. 2.10 Haue we not all one Father Hath not one God made vs Why doe we transgresse euery man against his Brother In loue we say truly there is order one may be preferred before another according as they are neerer to vs in Societie Nature Grace or Friendly affection In iustice and matters of common equitie there is one Law for the Stranger and for him that is neerest vnto vs. The fraudulent dealing of f Exod. 12.35 Israelites with Egyptians was warranted to them by speciall dispensation and that founded on equitie they had done their long and wearisome seruice without recompence the Lord in compassion so dispenseth with them but dispensations stretch no farther then the particulars to whom they are giuen I obserue it the rather because our people haue in this case framed to themselues Distinctions such as Persians in their policie taught their children they must lye and not lye with a distinction lye to their enemies tell truth to their friends Not vnlike are those amongst our people something shamefull it is thought to deceiue a friend but for a Stranger the excuse is currant He was a Stranger to me no reason of respect betwixt vs. A simple man that puts confidence in them they are something scrupulous to deceiue but if he be one that pretends skill in the Commoditie then caueat Emptor With such idle distinctions doe they dawbe with conscience But what Xenophon obserued to be the issue of Persian education such is vsually the euent of these distinctions in bargayning Children saith Xenophon forgat their distinction and made bold sometimes to lie to their best friends So they that thus distinctly begin to practise iniustice at length grow to promiscuous iniquity sparing neither friend nor brother no nor their owne father to aduantage their commoditie Should not the Lord be auenged of such a people Yes God is the auenger of all such The principall reason followes wherein obserue first the qualitie secondly the force of it It is taken frō the dangerous and dreadfull consequent of such sinnes laying vs open to the vengeance of that God that is in his wrath a consuming fire It should seem then it may well enough stand with Grace to abstaine from sinne for feare of vengeance To this purpose we are sure Paul propounds it to this people of God that by terror of Gods wrath they might flie iniustice The Lord himselfe not only allures Ieremie by promise of his presence but driues him to duetie by g Iere. 1.17 terror of destruction Our Sauiour propounds to his Disciples meditation of h Mark 9.43 hellish torments to deterre from disobedience Vse So that they slaunder vs that say we teach it sauours of an affection gracelesse and meerely slauish to absteine from euill for feare of wrath This we teach To doe good onely for reward without all conscience of duetie or loue of God is meerely mercenary to eschew euill onely for feare of vengeance argueth an affection meerely slauish But that there is a lawfull intuitus of both in doing good and eschewing euill and that both may stand with Grace we teach with full consent onely wee require that other respects may also lead vs August epist 144. conscience of duetie loue of God care of his glory Qui tantùm timet est inimicus iustitiae They also are iniurious to their soules and to the Grace of God that therefore censure themselues as meerely Gracelesse because feare of Hell is found sometimes the strongest motiue to obedience yea in times either of their incipience or tentation and cannot be perswaded feare is filiall where sinne is eschewed with any respect to vengeance Paul then was no sonne that professeth himselfe to be moued as well by i 1. Cor. 5.11 terrour of the Lords iudgement as by loue of Christ to perswade men and vainely hath Gods Spirit propounded meditation of Gods wrath where he prescribes the forme of acceptable seruice to be performed vpon this motiue in part Because our God k Heb. 12.29 is a consuming fire It must bee confessed that Gods loue should chiefly sway with vs. But if his vengeance be a partiall motiue may wee not bee in Grace Is there not a mixture of all Graces with their contrary in the state of this life of faith with infidelitie of obedience
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
dayes and meats Such I make no question are some amongst vs in matters of ceremony and indifferency Weake in practice are they who though conuinced of dutie yet through passion or long custome it may be of euill are ouertaken in some sinnes The dutie we owe to such is Support l Rom. 14.1 Him that is weake in faith assume For this the Shepheards of Iudah are heauily taxed m Ezech. 34.4 They strengthened not the weake The duties we owe them comming vnder the generall of Support thus conceiue first n 2. Tim. 2.25 meekest and mildest instruction As Paul though he condescend as farre as may be to their weakenesse yet deliuers grounds of better information and labours to lead them on to greater strength and perfection of knowledge Secondly in things indifferent yeeld of right o 1. Cor. 9.22 Becomming all things to all men that by all meanes we may winne some Weake in practice first though their persons must be borne withall yet must their sinnes be p Leuit. 19.17 reproued and they restored with the Spirit of Meekenesse Secondly let not our first exactions be ouer-strict q Mat. 9.16 New Wine may not be put into old Bottels sayth our Sauiour iustifying his milder impositions on his nouitious Disciples Thirdly at no hand reiect such but cherish the least sparke or smoake of grace that shewes in them Our Sauior r Mat. 12.20 quencheth not the smoaking Flaxe Reprooued are here first carelesse scandalizing the weake secondly rigorous proceedings with Nouices And of these duties to these particulars thus farre In the passage take notice of Pauls prudence in prescribing what is conuenient to euery seuerall state and condition of Gods people As Iude in like case giues like Prescript Some saue with feare on others haue compassion Å¿ Iude 22. putting difference See also Isai 61. Followes now the generall belonging to all these that is Patience or as the word signifies Long-sufferance Be patient or long suffering toward all Now though I confesse this vertue is of that nature that it must be exercised in a sort to all men yet comparing this prescript with the like to t 2. Tim. 2.25 Timothy I cannot but thinke the Apostles purpose is to prescribe vs a temper and meane of carriage in performing the former duties that the sense may be this Suffer not your patience to bee ouercome so as to surcease these holy dueties though you see not present successe of your endeuours Obser Lacke of present successe is no warrant to any to surcease the dueties of Loue in Admonition Comfort Exhortation The faults of Gods seruants haue beene noted in this kind Ieremie seeing the present way-wardnesse of the people u Ier. 20.9 resolues to speake no more in the Name of the Lord. It is noted as his blemish and the Word of God giues him no rest till he had altered his resolution Paul in like humour enters like resolution at Corinth The Lord checkes him for it and commaunds him still to speake vnto them assuring him for all that hee had much people in that Citie After his long experience he presseth the duetie by sundry reasons First x 2. Tim. â— 25 The time of Gods calling and giuing blessing to our endeuours is to vs vncertaine it should suffice vs if God at any time giue them repentance Secondly hee puts vs in mind of their miserable bondage vnder Satan They are in the snare of the Deuill It is no easie matter to rescue a soule out of Satans Dominion that strong man armed doth not so easily leaue his possession Thirdly To Titus hee remembers vs of our owne estate and y T it 3.3 behauiour before calling euery whit as vntoward and desperate as theirs that are yet holden vnder Satans bondage Our sinnes wherein we liued as grieuous our frowardnesse as great yet when Gods bountifulnesse appeared he saued vs. Cause we haue to hope like fauour of God for others I am sure no cause vtterly to despaire of any because admonitions present are reiected How many did our selues till day of visitation came make light of How many gracious motions of Gods Spirit doe we contemne yet saw we Gods grace after all this contempt maruellous in our conuersion Vse And it reprooues that impatience of our hearts so easily weary of wel-doing in this kinde insomuch that except wee see present reformation in those wee haue to deale withall wee are ready with Ieremie to resolue to speake no more in the Name of the Lord and as the Disciples to call for fire from Heauen Now alas Brethren had the Lord thus dealt with vs left vs to our selues when wee first reiected his heauenly admonitions what had become of our soules How many gracious warnings had wee from the Lord that past away without their profit yet was the Lord pleased to follow vs with his mercy and new offers of grace till such time as hee had fastened them on our froward hearts like patience and vnwearied compassion becomes vs to our Brethren Wee haue First the Lords example to prouoke vs He z Rom. 9.22 beares with long patience the vessels of wrath prepared to destruction a Mat. 5.45 causeth his rayne to rayne his Sunne to shine on the field of the froward so long saith Tertullian till he admit detraction from his glory and men beginne to question whether there bee a prouidence taking notice of the sinnes of men Secondly We lose nought by our patience what euer the issues be What Paul speakes of Ministers is true also of priuate Monitors They are vnto God b 2. Cor. 2.15 a sweet sauour in them that are saued and in them that perish Thirdly The purchase if God at any time giue successe is of that worth that no paines can seeme too much to procure it c Iam. 5.20 Thou hast wonne a soule Me thinkes hee saith more then thou hast wonne a World the meanest soule being more worth then all the World Lastly Let vs consider that the gaine of one soule to Gods Kingdome may draw with it wee know not how many more First The example of one Sinner conuerting is very preualent with other Aliens yea the more auerse they haue beene before calling the more remarkeable is their Conuersion How doe I perswade my selfe did the conuersion of Paul so hote a Persecutor affect euen Aliens and make them pause about their courses Secondly Besides the example wee know the Nature of Grace is such it loues to communicate it selfe Neuer was Childe of God enuious in the point of Saluation but could willingly be-teeme another any other many others all others a share with him in that blissefull condition And if yee marke it the gifts of God that occasion Pride and Enuie are not those gifts that accompanie Saluation but others profitable I confesse to the Church of God yet such as in want whereof a man may be saued in hauing whereof hee may bee damned
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
to increase and abound in loue one towards another and towards all men euen as we doe towards you To the end bee may establish your hearts vnblameable in holinesse before God euen our Father at the Comming of our Lord Iesus Christ with all his Saints WE haue here the practice of what was professed an earnest and deuout Prayer wherinto the Apostle breakes out vpon occasionall mention of his vsuall practice in that kind Wherein are considerable First the persons to whom it is directed to God the Father and our Lord Iesus Christ Secondly the matter of the request First his prosperous iourney towards them verse 11. Secondly their increase and abounding in loue verse 12. Thirdly the reason of this latter petition intimating the benefit they shall receiue by such their increase and abounding in loue verse 13. God our Father our Lord Iesus Christ direct c. In ancient Diuinitie the inference was fluent sith Christ partakes equally with his Father in the honour of inuocation Athanas serm 3. contra Arian therefore also in diuine Essence The honour equall therefore the excellency of Nature Secondly To which adde his participation of diuine office and propertie here also intimated by prouidence ordering the affayres of men is not the illation sound for the Deitie of our Sauiour r Iohn 1.3 By him all things without him nothing was made ſ Heb. 1.3 hee beares vp all things by the Word of his Power is therefore God with the Father blessed for euer Vse Build wee our selues in this Article against all Cauils of damned Arians This once ouerthrowne our faith is vaine and we are yet in our sinnes First Suppose Christ a meere Creature how canst thou be assured his obedience or passion was satisfactory for thee by right of Creation God hath absolute power ouer his creature to inioyn it any thing to be done or suffered the creatures because creatures stand bound to subiection Nothing was supererogatory in our Sauiour nor therefore satisfactory for vs in case these Heretikes bee teachers of Truth that Christ is a meere creature Secondly Neyther could we beleeue any thing hee did or suffered to be satisfactory to Gods Iustice The offence required an infinite satisfaction So could not Christs haue beene saue onely through the excellencie of his diuine person wherefore it is that wee are so often put in minde of t Heb. 9.14 1. Iohn 1.7 his Deitie giuing vertue to his Sacrifice Thirdly Besides it belongs to the Mediatour not only to merit for vs eternall Redemption but to protect vs by his Grace and Power till wee bee in possession of the purchased inheritance to tread Satan vnder our feet to destroy Death and Hell to iudge the World in righteousnesse to giue vs admittance into that Kingdome prepared and purchased for vs in his bloud Are these workes of a meere creature The World once groned to see it selfe become an Arrian Hieron the Patriarch of that Heresie God tooke away by a remarkeable vengeance The famous Councell of Nice cursed to Hell the Blasphemie it contayned Could wee thinke it possible in this cleere Light of the Gospell it should dare to peepe out amongst vs It seemes the father of lyes remembring how of olde it aduantaged his Kingdome hauing tryed his skill and malice in sowing Discords and Dissensions in matters of smaller moment to his no great aduantage hopes once againe to taint vs with Arrianisme if to no other issue yet to make our Church and Religion odious sith from amongst vs there rise vp men of peruerse mindes speaking so peruerse things But blessed be God that hath kept our Teachers from the least taint of that Heresie and stirred vp the heart of his Anoynted to fire out this Blasphemie from amongst vs. Gods people may yet be admonished to furnish and fortifie themselues in this mayne piller and foundation of faith their being none so firme but impudencie of Heretikes dares assay to shake Direct our way vnto you The first thing in the matter of the Petition is that God would please in his prouidence to order him a streight and prosperous course vnto them Obser So doe Gods Children wait for Gods hand to lead them and thinke those iourneyes prosperous wherein God is the Pilot. Saint Paul on this ground makes request for a iourney to Rome and defines it u Rom. 1.10 prosperous when it is according to the will of God In iudging of Gods direction eye must be had First not onely to the x Act. 16.6 7. ends intended whereon Popish Pilgrimages and such like dotages are founded but Secondly as much to our calling that we run not into praecipitia Protectiō is promised vs while y Psal 91.11 we are in our wayes Suppose thus when first some worke of our calling leades vs Secondly or z Gen. 12.10 necessitie Thirdly or such like occasion and oportunity cals vs from our station In a word when we can say Digitus Dei est hic Gods finger is our Mercury to point vs out our way Vse 1 I say then as IAMES a Iam. 4.13 Goe to now ye that say To day or to morrow we will goe into such a Citie c. without any respect to the prouidence or hand of God for that yee ought to say If God will and If it sort with his gracious pleasure and direction What is your life or what know yee what shall bee to morrow or how can ye promise your selues prosperitie or protection where Gods direction is neglected Not lesse blame-worthy are our superstitious Votaries or Intentionaries that walke out of Gods Church to the Shrines of Saints and that spectacle of Gods wrath the Holy Land The places they say affoord helpes and excitements to deuotion whereas the date of those Prescripts is long since expired Time was when Ierusalem and Mount Garizim were the places of worship but now the dayes are come wherein as our Sauiour neither in b Ioh. 4.21 23. Ierusalem nor in that Mountaine men should worship God but the true Worshippers should worship him in Spirit and Truth and c 1. Tim. 2.8 De Hierosolymis de Britanniā aequaliter patet aula coelestis Hieron ad Paulum de institut Monachi in euery place wee may lift vp pure hands free from wrath and doubting while the heart is cleane the affection feruent faith stedfast places and times are indifferent to priuate Deuotions Heauen is a Circumference the Earth the Center God is euery where nigh vnto them that call vpon him in sinceritie To these we may adde our curious Trauellers that to see fashions wander from Gods presence Vagabonds as Cain about the Nations d Gen. 34.2 Dinah her iudgement is vsually their portion their returne is with spoyle of bodily or spirituall Chastitie They will fetch vs strange Languages though it be from Babel with their owne confusion bringing home as Seneca once plainted Non solùm verba sed vitia
the day of Iudgement And I beseech you brethren beware of this ſ 2. Tim. 4.3 itch of the eare as Paul calles it weary of plaine truths and carrying vs often before our time from rudiments to matters of greater profoundnesse and perfection In our childrens education we like not that they should be led to the depth of Art before they are sufficiently instructed in principles It is the great errour of many to desire strong meate before they are well able to digest their milke I blame in no man a desire to be ledde forward to perfection But first yee should consider in all our Congregations there are t Heb. 5.12 Infants that haue need of milke as well as strong men fit for strong meat whose soules are with like charge committed to our care Secondly let thy strife to perfection be according to right order and methode Thirdly and thinke it is possible in euery thing to adde something to the distinctnesse of our vnderstanding Followes now the manner or measure of their knowledge herein They knew it perfectly or as the word signifies accurately and euen exactly From which measure of their knowledge taken notice of by the Apostle not without their commendation we obserue That in points cleerely reuealed exactest knowledge is required of Gods people The Pharises guise was in nurture of their Disciples to instruct them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the u Act. 22.31 exactnesse of the Law PAVLS aduice is that the Word of God dwell in vs x Col. 3.16 plenteously or richly His prayer for the PHILIPPIANS that they may bee y Phil. 1.9 filled with all knowledge His reason is that they might be z Phil. 1.10 able to discerne things that differ Which without exact knowledge and plentifull vnderstanding cannot be done In many things so neere is the affinitie betwixt good and euill truth and falshood at least as they are presented to vs by the seducer of the brethren that without accurate skill it is hard that I say not impossible to cut a difference In dayes of grosse darknesse the deuill was more bold then in these times of light Then durst hee obtrude to Gods Church errours so palpable that they might be felt Since God hath pleased to cause the Light of the Gospell to shine cleerely amongst vs errours are disguised in the habite of trueth and we haue now a 2. Cor. 11.14 Satan transformed into an Angel of light In Isai his time there were that durst b Isai 5.20 call good euill and euill good light darkenesse and darknesse light confound the apparentest differences of things In the dayes of our Sauiour Pharises were growne more subtill together with the bread they c Mat. 16.6 mingled their owne leauen And such is the state of our times that whoso shall compare ancient Poperie with that wee haue now refined by our new masters shall see they were Dunses in comparison that had first to doe in publishing and defense of Popish errours It went once for currant doctrine without distinction that Scriptures might at no hand be permitted to the Laitie that errour is now refined And their meaning they say is promiscuously without difference and without a Catholike Commentarie Howbeit to discreete sober men well Catechized in the Romane faith by licence of a superior the Scriptures may be permitted in their mother tongue What should I tell you how neere in termes they approch to truth in the maynest points of question betwixt vs from which yet they are almost as farre as may be That we are iustified and saued onely by the merits of Christ there are amongst them that acknowledge in so many words But what is their meaning by Christs merits not imputed to vs but purchasing to vs a power to merit at the hands of God It were long to mention how in matters of practice and moralitie the same cunning of Satan may be obserued Who but a man of exact knowledge hauing wits exercised to discerne betwixt good and euill can put difference betwixt counterfeit and current graces There is nothing more opposite to humilitie then pride yet how doth pride it selfe maske vnder the vizar of humilitie so that it is now taken vp amongst the differences of pride there is they say a kind of humble pride Who prouder or more ambitious then Absalom who in outward deportment more lowly d 2. Sam. 15.5 greeting with lowest curtesie the meanest amongst the people These things considered shew how necessary it is for men desiring to keepe faith and good conscience to labour for exactnesse and perfection of knowledge Defects in this kind there are two especiall amongst our people The first is grosse ignorance the second confused and indistinct knowledge Vse Maruellously mercifull hath God beene to vs in these last times Causing the light of his glorious Gospel to shine vnto vs and for the time we might haue bene teachers But how apparent is it euen where the meanes of knowledge haue beene most plentifull wee are many such as need to be instructed shall I say in rudiments of Christian faith yea surely in the very language of Scripture Insomuch that to this day the termes of Redemption Vocation Iustification are strange to our people and wee seeme Barbarians when we mention these things in their eares Oh brethren consider I beseech you and remember who said It is the e Iob. 3.19 condemnation of the world that Light is come into the world but men loue darkenesse rather then light and how the same Iesus shall one day f 2. Thes 1.8 come in flaming fire to render vengeance to them that know not God and disobey the Gospel A second fault is that I termed confused and indistinct knowledge Thus conceiue it when men in grosse vnderstand somethings of faith and practice but necessarie particulars thereto belonging conceiue not Christ died for vs is a principle in all mens mouthes Example What Christ is in his Natures Person Offices Benefits to vs how few are they that vnderstand That faith iustifies what Libertine amongst vs professeth not to know how faith iustifies or what it is to iustifie seeming Doctors amongst them comprehend not Who maruels if such nouices become a prey to seducing Papists And of these circumstances of the Text thus farre see we now the substantiall conclusion therein deliuered It is that the comming of Christ is vncertaine sudden as is the comming of a thiefe to his prey The qualitie of the similitude is not to bee passed ouer without our notice affoording vs this obseruation That things sinfull and vnlawfull affoord resemblances to expresse holy truths and to admonish of duetie Besides this instance in the Text there are others many in the Word of God The imployment of our gifts to the glory of the bestower wee haue pressed by resemblance of the g Mat. 25.27 vsurers cursed courses Wisdome to prouide for euerlasting Tabernacles by liberalitie to the poore
Paul seemes much to taxe the people of Corinth for Pride and Enuie desiring after a sort to enclose their gifts to themselues What were those gifts not those of Faith and Charitie but of tongues and prophecie For others I dare say GOD'S Children are all of Pauls minde they could wish d Acts 26.28 all men as they not almost onely but altogether Christians And generally yee shall find it true Euery e Ioh. 1.41 45. Conuert desires to be a Conuerter of others Sith then vpon the conuersion of one depends perhaps the saluation of many soules how willingly should wee digest the present aukewardnesse of those we admonish if not for their owne good yet for a more generall may come by Gods blessing to the whole Church of God And lest any say as Ananias in case of PAVL They f Acts 9.13 are Persecutors or otherwise malicious Thus let vs thinke First The more vntoward the more shall Gods Grace and Power be magnified in their Conuersion And Secondly let vs remember the worst men before calling haue oft prooued the most excellent instruments of Gods glory after their Conuersion an instance we haue g 1. Cor. 15.10 in Paul and the reason assigned by our Sauiour h Luke 7.47 They loue much that haue had many sinnes forgiuen them VERS 15. See that none render euill for euill vnto any man but euer follow that which is good both among your selues and to all men THE prescript is here for our demeanour in our personall wrongs of two branches First That wee deale not by way of requitall Secondly that wee labour to ouercome euill with goodnesse In the first besides the dutie it selfe are considerable First The manner of propounding Secondly The extent of the dutie The manner of propounding is with speciall item and memento See that none doe it The extent as large as may be None may doe it no not to any how hostile soeuer and full of prouocations What should be the reason of this speciall item in this case giuen other weightie duties wee haue propounded without such specialtie of charge Thus I conceiue the Apostle to intend one or both these First Eyther to prescribe preuention of the sinne in others Secondly Or else because hee saw in Nature a strong propension thereto to make vs the more vigilant against it Take the first sense this is the note Gods Children must bee carefull not only to eschew euill in their owne persons but also to preuent it in others Such exhortations are frequent i Heb. 12.15 Take heed lest any fall away from the grace of God hee meanes not only to make vs careful for our owne particular but watchfull ouer others as the reason annexed imports lest therby many bee defiled k Leuit. 19.17 Thou shalt rebuke thy Brother plainly and not suffer him to sinne Need I adde Reasons Consider First how other sinnes may subiect vs to wrath in case wee neglect indeuour to preuent them One l Iosh 7.1 5. Achan sinnes all Israel is discomfited and flyes before the Inhabitants of Ai. With what Iustice may some say Sure there is no man but hath matter enough in him and fewell for the fire of GODS wrath to feed vpon But I like their sentence that resolue * Aug. in Iosh quaest 8. The people though carefull enough of abstinence from the cursed thing in their owne persons yet had not that eye each to other that they ought No maruell therefore if they all smart for it Saith Austine no maruell if Christians taste like extremities from Gothes and Vandals with Heathen though they ioyned not with them in their Idolatry yet through feare or shame they neglected to oppose their sinnes with that resolution that beseemed them Secondly Adde vnto this the Apostles reason Lest thereby many befiled Know we not that m 1. Cor. 5.6 a little Leauen leaueneth the whole lumpe As wild-fire easily kindled hardly quenched so is an euill example How long continued the poyson of Ieroboams example in Israel and spred it selfe in time to the infection of Iudah yea after they had seene Gods Iudgement on Ieroboam and his seed yet of Iehu the Executioner of the vengeance it is noted Hee n 2. Kin. 10.31 departed not from the sinnes of IEROBOAM that made Israel to sinne Examples haue in experience the force of Lawes and the lewdest practices seeme to haue warrant sufficient when they are countenanced by precedents Vse Learne wee vpon these grounds carefully to watch against the sinnes of others to preuent them A worthy example we haue in the people of Israel out of their abundant caution When they heard tidings how the Reubenites and halfe Tribe of MANASSEH had erected an Altar not for worship as they truely protested but for memoriall so fearefull they grew of GODS wrath that they presently dispatcht an Embassie to their Brethren to preuent their sinne And see how pithily they deale with them o Iosh 22.17 Is the iniquitie of Peor too little for vs from which wee are not clensed to this day that yee must also depart from following the Lord Oh that there had beene such a heart in this people for after-times they had stood to this day in the state of Gods people Thus they in a shew onely and appearance of euill I could wish the same minde in vs that wee were thus carefull to preuent sinnes in others that wee were not only carefull to liue soberly but to preuent Intemperance and ryotous Excesse in others But alas how thinke wee all it sufficeth to keepe our selues vnspotted of the World whiles others become spots and blots to the whole Church of God and expose vs all to his wrath and vengeance Euery man wee say shall beare his owne burthen euery soule dye for it onw transgression But know we not that other mens sinnes may become ours whiles by our conniuence and toleration wee giue way to the committing how else said Paul to TIMOTHY p 1. Tim. 5.22 Communicate not with other mens sinnes And Nehemiah to the Rulers q Nehem. 13.17 What euill thing is this that yee doe in breaking the Lords Sabbaths This account make what sinnes of others thou labourest not in thy compasse to preuent are thine in the guilt as well as they of thine owne personall commission Bee exhorted therefore carefully to performe this dutie To the reasons foresayd let this bee added The fals of others become our blemish and scandal amongst Aliens The whole Church of God is traduced often for the sinnes of some few Hypocrites Saith PETER r 2. Pet. 2.13 Spots they are and blots to you speaking of some few in the Church not answering in practcie to their profession of Godlinesse Wee cannot be ignorant how Heresies and Enormities rising in the Church of God are charged vpon the Church yea vpon our most holy and precious Faith Those furies of Anabaptists and Familists c. are cast as