weepe they grow and decay liue and die together Mutually though differently they are nourishable each to other faith to charitie hath the respect of a cause the apprehension and n 1 Iohn 4.19 assurance we haue of Gods loue to vs o 2 Cor. 5.14 forceth after a sort to loue of God and his children Charitie to faith as an euidence Would I perswade my selfe to loue of Brethren thus I discourse When I was an p Rom. 5.10 enemie I was reconciled to God by the death of his Sonne q 1 Iohn 4.11 If God so loued me ought not I to loue his Children Would I strengthen my faith and perswasion of Gods loue to my soule Thus I proceed r 1 Iohn 3.14 They that loue the brethren are translated from death to life My heart tels me I loue the Brethren Thence I inferre the conclusion for faith to claspe closer vnto Therefore I am translated from death to life Vse In Christ Iesus neither Circumcision auaileth any thing nor vncircumcision Å¿ Gal. 5 6. but faith which worketh by loue None euer loued Gods childe quâ talis into whose heart the sense of Gods loue was not first shed at least instilled by the holy Ghost giuen vnto him feelest thou thy loue to any of Gods children languish know it s discomfortable I meane if Gods Image shining in him allure not affection Hellishly euill if that be the reason of thy hatred or lesse louing yet wouldst thou frame or halfe force thy heart to his loue Thy faith if any will suggest how God the father of that sinner or enemie when thou wast an enemie reconciled thee to himselfe how daily t Lam. 3.23 his mercies are renewed notwithstanding his u Psal 7.11 daily prouocations by thy sinnes 'T is faithlesnesse onely that makes vncharitable Doth faith faint or wauer Charitie puts new life addes vigour vnto it Tell me thou who doubtest of Gods loue to thy soule how feelest thou thy heart affected towards them that are Gods findest thou thy selfe enamoured on the beautie of Gods Image shining in his children doth that draw thy affection my soule for thine thou art beloued of God It s the weaknesse of thine vnderstanding to beleeue the praemises and doubt of the conclusion The great God of heauen and earth * 1 Iohn 4.12 No man hath seene at any time his Image he represents to vs in his children willing thereby to eleuate our affection to himselfe assuring vs that he accepts and esteemes that loue of his portraiture as loue of himselfe O we of little faith why doubt we of loue to our God while wee loue those that are Gods or question Gods loue to vs whose hearts he hath framed to loue of his children I doubt not what euer Papists say but where faith is there is charitie nor Papists themselues but where charitie truly so called is there is faith It s hard to say whether our lacke of faith be imputable to lacke of charitie or our want of loue to defect of faith yet to th'exercise of faith and x Iac 2 18. euidencing of it charitie is much auaileable Thus thou maist encrease it 1. y 1 Pet. 2.17 Loue brotherly fellowship Ignoti nulla Cupido nor is any such loadstone of affection as societie of Gods children 2. As z 1 Pet 4.10 euery man hath receiued the gift so let him distribute hee shall so euidence gaine loue of Brethren 3. a Eccl. 7.21 Giue not thy heart to euery word that men speake and b Mat. 7.3 why seest thou the moats of thy Brother Loue c 1 Pet. 4.8 couers a multitude of sinnes Lesse amiable seemes Gods Image by curious noticing their naeues and blemishes Before we passe to th' issue and effect of their growth th'amplification of their abundant charitie cals for our notice In it are two things 1. Vniuersalitie 2. Reciprocation The charitie of euery one of you all towards each other An vniuersalitie so drawne out into singulars I finde not in any other the Churches to which Paul wrote Stiles they haue aâ—l of Churches of men Sanctified of Beleeuers of Brethren c. Yet so as by sequels of errours and faults reproued we may easely collect the denomination giuen a potiori parte And are forced to flie to vniuersale Accommodum or other distinctions of realtie and profession with the like in explication Here onely is charitie the life of faith character of Christianitie ascribed to all and euery Not one amongst them all but charitie abounded in him May we thinke of this or any other particular Church visible on earth it s wholly free from hypocrites Certainly where faith and charitie concurre there be sinceritie And if these sister Graces were thus abundant in all and euery of the Church at Thessalonica doubtlesse there was not an hypocrite amongst them To the question thus 1. Non implicat though in Agro that is in Mundo there is Tares and good Seed though in Area that is in Ecclesia visibili there be Chaffe and Wheat yet a select parcell there may be as a little Horreum of the Lord wherein is none but wheat An Israel God may haue on earth consisting of none but Nathaniels d Iohn 1.48 Israelites in deed in whom is no guile Non implicat But who can exemplifie 2. But what if wee say Pauls charitie guided it selfe onely by th'imperate and exteriour acts of faith and charitie Suppose Confession and Beneficence Certainly the gifts he knew not but by the fruits And might not these be performed by Hypocrites I know no outward Act of faith or charitie but an Hypocrite may performe and iustly gaine from men Reputation of being faitâ—full Prayer and Confession Acts of Faith cannot Hypocrites performe My meaning is May not an Hypocrite forme a Prayer volubly yea passionately pronounce it so as that to men though of Pauls spirit he may seeme to haue his infirmitie e Rom. 8.26 helped by the Spirit of God May not an Hypocrite endure some fight of affliction for the faith why may not ambition of being reputed faithfull to God perswade in the Church to suffer as much as vaine glorie did amongst Heathens in loue of their Countrie And what proud Pharisee cannot giue an Almes What wise Pharisee cannot conceale his pride or make choise of honest rather then prophane to be his Beadesmen How wise is hypocrisie growne in our times how cautionate to auoid the noticed notes of insinceritie For my part I know not any outward Act or office of pietie or charitie but Esau might haue performed as much as Iacob Cain as Abel Simon Magus as Simon Peter I like Pauls charitie and will endeauour to imitate it to thinke he hath faith whom I see zealous for the word of faith desirous to drinke in if but by th' eare the f 1 Pet. 2.2 sincere milke of the word To iudge him mercifull who doth workes of mercie feeds
of nature nor as giuer of supernaturall beatitude without grace supernaturall The reason is pregnant because such measure of loue to God endures no inordinate motion or action against the Law of God Which rectitude if wee place in nature wee frustrate grace and directly contradict the Apostle Rom. 8.7 But whither there may not be in nature some motion or affection of loue to God a little other then concupiscentiall is not so easily resolued Bernard thus specifies degrees of louing God by their seuerall motiues or as they terme them formall reasons 1 When we loue God vt bonus sit nobis that hee may doe vs good this loue is meerely concupiscentiall or as you may stile it mercenary the so louer intends his owne benefit only and more loues himselfe then God 2 When wee loue God quia bonus fuit because hee hath done vs good and heaped his benefits vpon vs this issues from gratitude 3 When we loue God quia bonus in se contemplating the amiable excellences which dwell in the Deitie May not some of these fall into nature 1 There is a merit of loue p Act. 17.27 28. 14.17 18. palpable by nature 2 Nature may easily bee wrought to confesse debitum a debt and obligation of louing 3 There is or may bee wrought vpon nature knowledge of Gods not onely existence but louely attributes q Rom. 1.20 Power Wisedome iustice Mercy Goodnesse c. Can a morall naturalist feriously contemplating them choose but be enamoured of them and desire to enioy him whose essence at least endowments he apprehends so excellent querae Or may not a man so louing God bee acknowledged to loue him a little more then concupiscentially 4 Hope of God and desire to enioy him some report of some Heathens Ens entium miserere mei If it were the speach of Aristotle dying and his speach directed not to the creature but to him whom else where he confesseth superiour to all transcendents was much and no small euidence of such loue as we enquire of Marry if the question bee of that dilation or loue of God which they call charitatiuam whereby God is loued for himselfe aboue all and our neighbour for God that 's doubtlesse fructus spiritus non naturae the r Gal 5.22 2 Tim. 3.4 fruit of the spirit not of nature its louer of pleasures more then of God And of charitie so strictly taken would the Apostle be vnderstood Vse Why question wee it or endeauour to prooue natures auersenesse from it so in all things euident And not rather deplore the horrible deprauation of our nature by meanes of the fall Thereto set thy selfe apart in serious meditation and thinke it begins to vanish where its seelingly bewailed 2 But are remaines of it in the regenerate Resp 1 Else Paul had neuer prayed God to continue more and more to rectifie the hearts of this people thereto whom hee so euery where acknowledgeth eximious in grace 2 Thes 1. 2 And witnesse the many t 2 Cor. 10.5 extrauagant thoughts desires purposes exorbitants attempts and actions so contrariant to the Law of God some of the u Rom. 8.7 wisedome of flesh remaines in the most sanctified 3 Besides our doubtings of Gods loue * 1 Iohn 4.18 feares to approach him preferring our profits and pleasure to his seruice lothnesse to part x Mat. 9.43 with our right hands and right eyes our things lesse deere then then they though they cause vs to offend all these proclaime vs fuller of selfe loue then of loue to our God 4 And why should we fancy perfection of loue where is such y 1 Cor. 13.9 imperfection of knowledge and obedience 5 Or thinke our hearts more perfectly rectified in loue then in feare hope faith or other vertue and holy affection Whose mixtures with their contraries and fightings against them we daily experiment Vse 1 I easily giue Papists leaue to thinke charitie is or may bee profit in this life they meane to perish in their pride For my part I am of Bernards minde charitatis affectualis initium quidam progressumque c. Beginnings and proceedings of affections charitie we receiue in this life perfection and consummation therein we maintaine to be the priuiledge of the life to come T is poore comfort which corruption affords and that almost as poore which affliction Yet commonnesse of affliction not the Poet onely but z 1 Pet. 5.9 the Apostle makes ground of comfort The same afflictions are accomplisht in your brethren which are in the world And why not this same kinde of solace The same imperfections are in your brethren that are in the world in all Saints that euer haue beene are or shall bee to the end of the world a Pro. 20.9 Who can say I haue made my heart cleane I am cleane from my sinne From my sinne in all measures Behold we conflict all with doubtings with distrust with dispaire with secutitie and not trow you with selfe loue It s well that we conflict and maintaine the combate though with some foiles its signe we fight on Gods side there is hope certaine wee shall at last bee conquerours I say as the Apostle comfort your selues one another euen with these things Yet pray as the Apostle here directs and striue by all meanes to grow in this grace to bee b Ephes 3.17 rooted and grounded in loue the rather for that it s so auaileable to perseuerance Much water c Cant. 8.7 cannot quench loue Obser neither can the flouds drowne it if a man would giue all the substance of his house for loue it would vtterly be contemned See Apoc. 12.11 Heb. 11.35 Polycarpe vrged by the Proconfull to spare his age by blaspheming Christ these fourescore and sixe yeeres haue I serued him and he neuer hurt me in any thing how can I curse or speake euill of my King who hath saued me 1 Thus thou mayst kindle it is there any eximious vertue that can draw thy affection Wisedome Power Iustice Mercy Goodnesse c. Behold them all eminently or rather essentially in God 2 Thus inflame it labour to c Ephes 3.18 19 comprehend with all Saints the height depth breadth and length of Gods loue in Christ Circumstances of amplification see at large Rom. 5.6 7. Iugatur Bernardus de diligendo deo 3 Especially discerne thine owne sharing in Gods fatherly affection there is not nor can be any motion of loue to God till wee feele his loue shed abroad in our hearts by the holy Ghost giuen vnto vs. See 1 Ioh. 4.19 Gal. 2.20 2 Cor. 5.14 The second vertue prayed for as auaileable to perseuerance is patience of Christ Our English renders patient waiting for Christ whereof see Annotata ad 1 Thes 1. vlt. Yet why not patience of Christ as Apoc. 1.9 Either obiectiue because for Christs sake or exemplariter or per excellentiam 1 The nature of the vertue in generall thus conceiue
and perfects The whole body encreaseth with the encrease of God that is which God ministreth Col. 2.19 See Luk. 17.5 1 Whether onely by generall influence or concurrence as an vniuersall cause or by new spirituall aide Schoolemen make question 2 Whether by radicating or making more firme Graces receiued or not rather by adding to the graduall quantitie is a second inquitie 3 Whether without vs or with vs a third To the first Speciall aide and excitement is requisite to euery act of Grace receiued Phil. 2.13 much more to the acquiring of a new degree To the second Not onely by strengthning our inner man but by encreasing degrees of Grace as appeares both by greater feruour and more delightsome exercise both of elicite and imperate Acts As also by abilitie to encounter stronger opposites To the third Not without vs as his instruments yet so with vs as that both our endeauours are his sole worke and the blessing or good issue meerely from him 1 Cor. 15.10 Pelagius is long since dead I would his heresie but slept with him hee shall be imprudent who needlesly stirres vp memorie of it Vse Minde we our duetie thankfully to notice Gods fauour in euery least addition to our measures of Grace first receiued An admonion in no respect more necessarie then in regard of our growth Who except wilfully blinded with Pride ascribes his first Conuersion to his owne merits or abilities or endeauours Conscience minds him of his former walking memorie of his securitie sense of disabilitie If any where Pride or vnthankfulnesse insinuâ—ate most in those increases of Grace wee haue felt since first Conuersion He is a rare man who herein ascribes not something to his owne endeauours Therefore the Lord pleaseth to permit his children 1. to decaies and declinations such as oft breed iealousies of gracious estate and dreadfull feares of whole Apostasie 2. Often to d Apoc. 2.4 Pauses and standings at stay so great so long that hardly or not at all they perceiue their bettering in Grace by meanes most potent Wherefore all this but either to chasten or to preuent our pride and vnthankefulnesse A wise man seeth the plague and hideth e Heb. 5 12. himselfe Compare the carriage of Pauls gratulation here with that in the former Epistle Coolely me thinkes in comparison it there runs we giue thankes to God Here as if he had had some Reuelation of their sinceritie wee ought alwayes to giue thankes with life and vigour mee seemes it comes off The reason I thinke is that he saw something in them that might forme his charitie to more then halfe certaintie that is if I mistake not the encrease the abundant encrease of their faith and charitie Certainly it s no small token of sinceritie in Grace that it s seene to encrease to encrease towards excesse See Rom. 1.17 Psal 84.7 They goe from strength to strength Iohn 15.2 are purged to bring forth more fruit so doe they according to their moneths Ezek. 47 12 more in their age Psal 92.14 Let Iesuites quaeree whether faith may be increased in peccatore For my part I am halfe of the opinion that no Castaway hâ—th other faith then Diuels meerely acquisite Infusions I would faine haue peculiar to Gods chosen Growth more then to Dwarses I allow to no Reprobate in any Grace that but lookes towards Saluation except perhaps such as of those Ephemeri Plinie speakes of whose birth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Gray-head saw neuer more then one Sunset But in faith and charitie to grow towards excessiue past question is the prerogatiue of Gods chosen Yea euen they haue their pawses their declinations yet such as occasion their greater growth in Grace Vse It shall behoue vs to examine our owne hearts and to see what progresse we haue made in sanctitie since our first conuersion T is discomfortable Paul noteth in Hebrewes yet would God it were not our state to c Heb 5.12 sticke still in Principles more to be trembled at that we haue many left our first loue Apoc. 2.4 We may not be peremptory to condemne all of insinceritie whom these things befall Howbeit their state is discomfortable and such as may breed their iust iealousie As many as desire to make calling and election sure f 2 Pet. 3.18 Let them grow in grace and in the acknowledging of our Lord and Sauiour Iesus Christ 1. God for this end hath propounded vs different measures of glorious rewards to be proportioned to our measures of grace 2. Expects measures of obedience answerable to our meanes 3. And who knowes what sight of afflictions he reserues vs for Faith ouer-increaseth Loue ouerfloweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of their encrease ouer and abounding Yet beware you thinke not they ouergrew their duetie Virtutis non est nimium nec bonitatis extremum As God hath ordered the state of his children in this life no man shall euer reach to g Phil. 3.12 heighth of perfection In these graces of faith and charitie noue shall euer be able to supererogate Papists themselues confessing I wonder why rather in Chastitie and Humilitie But thus vnderstand the Apostle willing in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expresse something more then ordinary in their growth Else which I rather thinke to intimate they had ouergrowne many their coaetaneos in Grace and were in comparison ouerflowing Compare 1 Thes 1.7 8. They h Psal 92.13 grow all who are planted in Gods house yet is not the growth of all equall The whole body encreaseth but after the measure of euery part Eph. 4.18 The little finger growes not to the quantitie of an arme yet hath its proportionall increase Reasons are 1. more or lesse frequent and holy vse of meanes Psal 92.13 14. item 84.4 7. 2 Disposition or fitnesse to receiue gracious impressions more or lesse suppose humilitie vse of gifts obedience thankfulnesse 3 Chiefly the will of him that distributes 1 Cor. 12 11. Eph. 4.7 and giues the encrease Vse Beware how you passe censure of insinceritie or meere Non-proficiencie on them whose proceedings are not answerable to your owne Saint Paul durst not sentence Hebrews to be hypocrites though they stucke still in Principles Notwithstanding their long pawsing he is perswaded of them i Heb. 6.9 such things as accompanie saluation I like neither women nor men who are k 2 Tim. 13.7 euer learning and neuer come to knowledge of necessarie truth l 1 Pet. 2 2. Growth euer accompanies gracious endeauours yet cannot but thinke charitably of meanest proficients Thus thinke if thy growth be more yet is not his none Pride not thy selfe but be more thankfull and this know where God m Luk. 12 48. commits more he expects the more Your faith ouerincreaseth and your charitie ouerfloweth These sister graces these sideles Comites and inseparabiles sorores as Bernard cals them grow flourish and fade together As Hippocrates his twins they laugh and
the Gospel Sonne thy sinnes bee forgiuen thee Else what is the particular word we want to breed particular assurance A word perhaps particular to mee to tell me I beleeue or Repent Resp Is that the matter 1. Hitherto it hath bin vnderstood of a word testifying Gods Act to man in pardoning sinnes Iustifying the sinner c. not of a word testifying the Act of man 2. Need I a particular Word of God to tell mee I beleeue Why more then to tell me I loue I feare I hope c. when as the soule f 1 Cor. 2.11 knowes it owne Acts or motions by its owne imbred facultie themselues acknowledge in the vnderstanding Actum Reflexum And why not my Acts vertuous or gratious for my comfort and thankfulnesse as well as my vitious Actions to breed mee terrour and Repentance Quest But the rectitude of these Acts the soundnes of these graces can my soule know Resp Thy minde informed by the word of God vpon due examination may as well know rectitude as discerne the Acts. I may as well know that my faith rests vpon the first veritie as that I beleeue quocunque modo for knowes not my minde her motiues as well as her motions Or if by imperate Acts of faith which infallibly testifie presence of true Faith I would iudge may I not say I haue a word particular to testifie truth of my Faith As when my Faith t Act. 15.9 purifies my heart u Gal. 5.6 workes by loue haue I not a word to testifie that my Faith is vnfained As punctuall it is to me and as particular to testifie the soundnes of my Faith As if an Angel should say to me as to Cornelius * Act. 10.4 Thy prayers and Almes-deeds thy faith and Repentance are come vp in remembrance before God Howbeit from Pauls example Ministers of the Church haue their direction to apply the generals of promise and comfort to their people prouided alwaies they bee qualified to partake them See Act. 2.39 13.38 2 Sam. 12.13 Such Application hath warrant from example of Prophets and Apostles from intention of the promiser and tends much to comfort of weake consciences Considering they know or may know their ministers as Gods mouth And his instruments x Ioh. 20.23 Authorized to remit sinnes and to seale vp to them life and saluation Vse What will our scoffing Catholiques say if from the ordinance and vse of the ministerie as it s exercised amongst themselues wee deriue a particular word for particular Faith to rest on generale applicatuÌ„ ad hunc hunc is it not particular when in their foruÌ„ paenitentiale they pronounce the senteÌ„ce of absolution vpon the penitent Ego absoluo te c. do they giue him a particular word for faith to rest on or doe they require diuine Faith or onely humane to bee giuen to their testimonie so particularized Will they say humane onely Apage for how settles that the conscience Or where is qui vos audit me audit Or how say they when they remit God remits If diuine then there is a Word of God particular for it to rest on and so particular Faith is no longer presumption sith it hath a particular Word of God to build on as apparently it hath when generall promises are Regularly applyed and by authority delegate from God And what 's the ods tell me betwixt this priuate absolution and that publique in our preaching for the matter of particularitie When Peter tould beleeuing Iewes that the y Act. 2.39 promises were made to them was it not all one as if he had said to euery particular of them beleeuing to thee and thee But in Application of generall promises or comforts let prudence make vs cautionate so as first to discerne as far as we may their qualification To you is this Saluation sent But you must beware of that in the Prophet z Act. 13.41 Behold yee despisers and wonder The charge is to a Iud. ver 22. put difference to b Ier. 15.19 take away the pretious from the vile for will you c Ezech 13.18.19.22 giue life to the soules of them that should not liue or will you slay the soules of them that should not dye To kill the hearts of the Righteous To strengthen the hands of the wicked To condemne the iust to iustifie the wicked are both equally abominable To your comfort I speake it saith the Apostle because our testimony was beleeued amongst you Our Testimonie was beleeued Something pertaining to the Nature of Faith discriminating it from other habits and Acts of the vnderstanding might heere bee obserued As that it hath for the materiall obiect something testified for the formall obiect the verity and Authority of the Testis This being the Reason of assenting the Real or supposed truth and authority of him that testifieth Intellectus they say is of principles whose light is so cleere that there needes no medium to induce their entertainement for true Science of Conclusions by force of a medium necessary and demonstratiue Faith of things ineuident in themselues indemonstrable by Arguments necessarie of Conclusions or Articles aboue Reason in diuine faith infused the assent being wrought not by argument or other euidence but onely by authority and verity of him that testifieth What moues me to assent to the Article of the Trinity Onely the Testimony of God who alone knowes himselfe and the manner of his owne existence Now whither this Testimony diuine be immediate or mediate it matters not to the nature of diuine Faith so it be a diuine Testimony whereon we rest Not onely that voice of God from heauen This is my beloued Sonne But that also of Prophets and Apostles speaking as they were d 2 Pet. 1.21 inspired by the holy Ghost is this diuine Testimony Whither that also of the Church ordinary that now is is matter of question but impertinent to this occasion At that day Returne to specification of the Time before mentioned which before he had thus periphrased At the Reuelation of the Lord Iesus from heauen ver 7. When hee shall come to be glorified in the Saints ver 10. I say at that day shall tribulation be rendred to them that trouble you Rest to you that are troubled I say as the Apostle Be still and patient your hearts vntil the comming of the Lord So much the rather for that that day draweth nigh VERS 11 12. Wherefore also we pray â—lwayes for you that our God would count you worthy of his calling and fulfiâ— all the good pleasure of his goodnesse and the worke of faith with power That the Name of our Lord Iesus Christ may be glorified in you and you in him according to the grace of our God and the Lord Iesus Christ ANnexed to the other grounds of Comfort is this prayer of the Apostle and his associates on their behalfe And it is certainly full of comfort to partake in the prayers
man to bee ouerparticular in his premeditation that were to leade himselfe into Temptation As in things delectable particulars affect more to allure then generalls so in things terrible particulars more affright to dismay then the generall To dwell vpon the thought of fire or saw or gridyron c. may amaze our weakenes more by much I dare say then thought and purpose of the generall with humble prayer of Assistance fâ—om God to support vs. That the Name of our Lord Iesus may be glorified in you and you in him c. The end whither of Pauls praying Or of fulfilling Gods purpose Or of perfiting the worke of Faith Some or all Or what is this glory of Christ and vs That in this life amongst men Or rather in our glorification in heauen To this I rather incline comparing ver 10. So falles into oâ—r second notice the Reciprocall Coincidence of Christs glory with our glorification and Saluation Such as neither can bee nor almost bee conceiued without the other So that if I should perswade a man to seeke the glory of Christ I would perswade him to nothing more seriously then to labour for the saluation of his soule there being nothing whereby a man can procure more glory to him then by working out his owne saluation Caietan is acute in his Scholie yet expresseth not his meaning It s not said that Christ or Iesus but that the Name of Iesu may bee glorified Glorious is that Name made when indeede hee becomes a Sauiour to vs. Why macerate we our selues with iealousies of sincerity for that in our piety we ayme at our saluation 1. Is it for nothing the Reward is so oft propounded to our view for excitement 2. Thinke we b Heb. 11.26 Moses or c 10. Abraham meere Mercenaries who wrought with such intention 3. Ceased our Sauiour to be holy harmelesse separate from sinners when to support his humanity he eyed the ioy that was set before him Heb. 12.2 Whither the loue or seruice of charity may be in a sense mercenary I referre the Learned to what Schooles haue disputed This little touch from Thomas take with you It s one thing to loue God another to doe him seruice May I loue God to the end he may giue me eternall life Answ They say no for that were to subordinate the Creatour to the creature and to make mine owne benefit my chiefe good May I serue God for life eternall Or hauing respect thereto as the end of my seruice Answ I may Because such seruice is the way to eternall life and the meane ordained to atcheiue it Howbeit punctually if we will speake to the question for exempting scrupulous â—calousie It s not so much inquired how lawfull such respect to my selfe is As whither supposing such party reference of loue and seruice of God to my selfe there may be concluded a nullity of sincerity Resp I suppose not More then a nullity of ingenuity in my feare because some seruility is mixt with it What if feare of punishment bee at times my strongest hold-backe from doing euill Is therefore no feare but slauish in mee Yes euen filiall also And what if my loue to GOD bee in part concupiscentiall And the motions thereof reflect vpon my selfe Lacke I therefore all loue of Amitie M xtures there are of all Graces with their defects in state of this life It s well we mourne for defects and endeauour to purge our hearts of selfe loue According to the Grace of our God c. Denotes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure proportion or Rule according whereto Glorie is giuen Ans Rather the motiue See 2 Tim. 1.9 Not according to workes but according to his purpose and Grace that is not moued by our workes but by his purpose and Grace Tit. 3.5 he saued vs not for workes of righteousnesse but according to his mercie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace I denie not sometimes to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts of Grace in vs. But Aduersaries themselues confessing here rather denotes the free beneficence and vnmerited fauour of God towards vs. And there cannot I suppose one instance be giuen in all the Scripture where when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made Gods motiue to conferre any his blessings it signifies any gift in vs Naturall or gratuitous But onely his free fauour vnmerited bountie selfe propensitie to do good vnto vs sounding alwayes the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mercie benignitie goodnesse and bountie of God Of our God and the Lord Iesus Christ The stiles may both without wresting be applied to our Sauiour q.d. according to the Grace of Iesus Christ which is our God and Lord as Thomas couples them Iohn 20.28 My Lord and my God Howeuer the place is pregnant against Arians for the diuinitie of Christ sith his Lordship is absolute and independent and from his Grace issues our glorie If otherwise we apply them distinctly God to the father Lord to Christ the vnderstanding is not difficult The terme God is sometimes vsed essentially and so denotes the whole deitie Iohn 4.24 Sometimes personally as when some other of the diuine persons is distinctly mentioned then vsually it denotes the father first person in Trinitie See 2 Cor. 13.13 To both is Grace assigned to God the father as the giuer to Christ as the meritorious procurer But is our glorie of Grace when all the good pleasure of Gods goodnesse in our sanctification and perseuerance is fulfilled yea when the highest worke of faith confession to Martyrdome is perfitted in vs It was Pauls opinion doubtlesse that the glorious reward of our best seruices the crowne of Martyrdome it selfe is a reward of fauour not of debt Aeternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God Rom. 6.23 And non siâ—nt condignae passiones huius vitae of the Glorie that shall be reuealed Rom. 8.18 These few principles remember and hold fast that thou maist preserue vnto God entire and vnimpeached the glorie of his Grace in thy Saluation 1 All the seruices or good workes we doe or possibly can doe are due debâ— to God not onely debito decentiae or morali but neâ—â—ssitatis praecepti Because we are commanded to loue God with all the heart minde soule strength Mar. 12. â—0 2 Whatsoeuer in our seruices is lesse then the integritie of our strength naturall and gracious according to the state of Innocencie is a sinfull defect 3 The rewarding of our best Scruices is an Act of liberalitie free bountie and mercy not of Iustice 4 Obligation is none vpon God to reward but onely his gracious couenant and promises Promittendo se fecit debitorem other tie there is none vpon God to crowne our Seruices Euen Thomas could say he is debter to himselfe in respect of his promise and ordinance rather then to vs. And facta promissione tenetur Deus ad praemiandum sed ex
not heard No doubt their sound went out into all lands and their words vnto the ends of the world 1 If the quere bee of them firstly seduced by Antichrist they all were children of the Church 2 As to succeeding generations the seed of the wicked walking in the steps of their fathers errour and superstition thus farre was tender made them of grace 1 Faith explicite was required of rudest Laickes in depth of Poperie Credendorum so farre as the letter of the Creed might lead them Faciendorum prescribed in the Decalogue Petendorum comprised in the Lords prayer Recipiendorum tendered in the Sacraments Besides of what in solemne festiuities of Christs Natiuitie Passion Resurrection Ascension c. Was represented to their memorie and meditation And if credit may bee giuen to Popish relation Pastors enioyned to explicate to the people these heads of Christian faith and religion In which explications also you may obserue generals to bee mostly Orthodoxe particular glosses inferences or concealements onely erroneous Though God suffered them as Gentiles to walke in their owne wayes neuerthelesse hee left not himselfe without witnesse in times of grossest ignorance Raising vp in all ages some from amongst themselues to oppose corruptions of preuailing faction Neither were these things done in a corner but the whole Church was filled with the tumult prouidence so disposing that the sound of his truth might ring in the eares of besotted people Besides suffering of Martires whose bonds and passions were k Phil. 1 1â— famous in the very Popes Palace and in all places that occasion might be giuen to all of inquiring the cause 3 And of late the mountaine of the Lord hath beene againe erected on the top of the mountaines Churches famous many in all quarters founded l Act. 24.14 Worshipping God after that manner which these call heresie yet teaching no other thing then Moses Prophets and Apostles haue spoken And doubt you but the people are bound thither to resort see famous example of those in the ten tribes whose hearts God touched in the generall deprauation of religion vnder Ieroboam 2. Chron. 11.14.16 4 But for the people of our Churches daily reuolting to Rome how hath God long wooed them to entertaine into their loue his pretious truth and they would not that they of all men most iustly perish so palpable is their reiection I say not of truth only but of loue of truth tendered to their soules But of such despisers of truth is compacted the body of the Romish Synagogue Amongst the many Centones of reuolters to Poperie name mee the man who euer euidenced zeale for the maintenance and propagation of the doctrine taught in our Churches opposed not rather the proceedings triumphed not in the disgrace of the Gospel and made a mocke of the counsell of those poore that entertained it and set their hearts to seeke after the Lord. I haue knowne many some a little familiarly Amongst all to me knowne I cannot minde one in whom I euer saw life or power of godlinesse but epicures sensualists vncleane profane persons or if there bee almost any other worse thing contrary to wholesome doctrine which is according to godlinesse men not onely themselues practising such things m Rom. 1.32 but pleasing themselues and reioycing in them that doe them Vse And is not the motiue strong to embrace Poperie their vaine vaunt of so many traduced to their partie since his Maiesties entring the Kingdome powerfull must that Doctrine needes bee that in so few yeeres preuailes with so many thousands Resp 1 Yet Thomas could minde them that in that of Moamed is preualence no lesse through the fitting it hath had to voluptuousnesse of sensuall nature 2 And whom but sensuallists and carnall gospellers haue they preuailed withall What one man name him if they can heartily affected to our Religion and truely louing it Oh maruellous efficacie of Popish doctrine traducing men from prophanenesse to superstition from godlesse contempt of pietie to impious idolatrie making their Proselites n Mat. 23.15 two-fold more the children of Hell or rather Oh iust iudgement of God giuing ouer men not o Rom. 1.28 regarding the knowledge of God to a reprobate minde men not receiuing the loue of truth to beliefe of lies and pertinacious adhering to doctrines of Deuils 2 But if therfore these perish because they receiued not the loue of the truth Lord I thinke what shall become of this faithlesse and crooked generation to whom the light of Gods truth hath so long and clearely shined and yet p Iohn 3.19 they loue darkenesse rather then light Euidences of the crime take these 1 Their nauseating the plentie of this Manna so corne fed they professe themselues with this bread of life How ioyed they in the tidings of the misnoised inhibition of preaching When God knowes purpose was neuer to inhibit plentie but to regulate order and manner of preaching that neither q Heb. 5.13 babes might want their milke and strong men growing to the itch of eares might be restrained to wholesome Doctrine euery one taught as r Marke 4 33. they are able to heare 2 Indifferencie of most in their affection to the remoouall or retaining carelesnesse whither Iehouah or Baal were entertained for the God of Israel Knowne vnto God are all his wayes from the beginning sweetly doth prouidence sway in the delinquencies of his children guiding all to his owne best ends But in the rumour of our entring league of amitie with a daughter of that Religion how brake out Hypocrisie of many to discouery of it selfe resolution vttered profession made by many to change with the times study in many of honest mindes to reconcile as their stile was the seeming differences twixt the two Religions Rare the man that kept his resolution with Ioshuah that vowed to suffer losse I say not of life but of the infamous goods of fortune for the cause of the Gospel 3 It was Salomons aduise to Å¿ Prou. 23.23 buy the truth and not to sell it Iudes to t Iud ver 3. striue for the faith once giuen to Saints herein how defectiue were euen pillars of the Church that though the taxe were opprobrious no lesse then slanderous to charge them as Ieremie Iewes to u Iere 9.3 bend their tongues as their bowes for lies yet willingly they may beare the blame of u Iere. 9.3 not being more valiant for the cause of truth Causes of it these 1 The little or no feeling of the power thereof in their soules had they * 1. Pet. 2.1 2 3. tasted how sweet the Lord is in his word the hungrie infant would not more long for the milke nor more hardly be drawne in extremest hunger from the brest then they from the sincere milke of the word 2 Conscience not discharged of the guilt of sinne flies the arraignement Affection besotted of the pleasures of sinne reiects what would withdraw them though with assurance
of beatitude they loue darkenesse rather then light because their x Iohn 3.19 deedes are euill 3 There is in the truth as in y Mat. 5.13 salt holesomenesse but ioyned with tartnesse the two witnesses z Apoc. 11.10 vexe them that dwell vpon the earth No maruell if they ioy and solace themselues in their disgrace That they might bee saued Quest Had they beene saued if they had admitted loue of trueth Resp Who doubts vpon that Hypothesis Tyre and Sidon had a Mat. 11.21.23 repented in case meanes of Capernaites had beene vouchsafed them Quest But could they receiue it Resp Why are we curious God puts not into any auersenesse from any goodnesse In the tender of grace and iniunction of duties respects them as he first made them Expects they should render him the good dispositions and abilities and pliablenesse to his instructions hee gaue in their first creation Iustly sith he b Eccles 7.29 made them righteous at the first and they haue sought them many inuentions Arminius too sawcily forceth on God necessitie and obligation to restoring of abilities lost by mans wilfulnesse too grosly denies abilitie to euery thing enioyned or to bee enioyned giuen vnto Adam But why meddle we with those intricacies Fluently we haue it from the Apostle that loue of truth is amongst those vertues which accompany saluation Therefore Ieremie pleades it as part of his righteousnesse claimes thereby interest to blessings conueyed in couenant of Grace Thy c Iere. 15.16 words were found with mee and I did eat them and thy word was vnto me the ioy and reioycing of my heart See Iob 23.12 Psal 119. And who so considers 1 d Rom. 8.7 Enmitie of depraued nature against the Law of God 2 That this loue issues from the e 1. Pet. 2.3 comforts our consciences haue tasted the power of it our soules haue experimented f 1. Cor. 10.5 in subduing the high thoughts to obedience of Christ and the blessed g Psal 19.7 change it hath wrought easely acknowledgeth the gift supernaturall farre aboue what nature eleuated to her highest pitch if subsisting within boundes of nature can possibly reach vnto Vse 1 Blest is the soule that feeles it hee hath Heauen vpon earth thus discerne it and rest assured of thy gracious estate 1 The rate it s h Mat. 13.46 Psal 119.72 valued at is aboue that of Gold and Siluer 2 The soule that tasts it i Pro. 2 4. searcheth for it as for Siluer withall the might gets this vnderstanding 3 k Psal 84 42. Mournes for depriuall as Rachel for her children 4 Is in a measure satisfied neuer l Psal 84.2 1. Pet. 2.2.3 sated with the pleasures of it 5 A m Rom. 10.15 beautie it sees in the very feet of them that preach it loues the ground they goe on 6 Hates as Hell the adulteraters n Gal. 2.5 opposeth to euery opposite of the trueth and proceedings of it You that loue your soules fasten on them this loue of truth 1 If depth of learning profound mysteries bee it that your mindes affect loe here what o 1 Pet. 1.12 Angels themselues loue to pry into reioyce to p Ephes 3.10 learne in the Church 2 Pleasing to the vnderstanding is the knowledge of trueth Verum is bonum intellectus the halfe happinesse and perfection of the vnderstanding Here see such as no science else reueales God is he knowes and reueales his owne being and manner of existence The true meanes of reconciling man to God and what all the wits of the World in vaine turmoiled and puzled themselues to finde out the way and meane of true tranquillitie 3 Oh q Psal 34.8 tast and see how gracious the Lord is experiment a while the power of this truth What wonders will it worke in thy soule may it there sway Those turbulent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions of sensualitie which wisedome of morall heathens laboured vainely to captiuate to right reason this shall r 2 Cor. 10 5. subdue the miserable bondage vnder sinne and Satan whereunder who groanes not This ſ Iohn 8.32 17.9 truth shall free thee from 4 And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true tranquillitie of minde t Phil. 4.7 pacification of conscience be that we long for behold it published conuyed wrought by the Gospel of peace the word of faith teacheth to vs wherewith we u 1. Iohn 3.19 may assure our hearts in the very terrour of the last day 5 And this is that * Rom. 1.16 power of God to saluation the word of saluation of life Reuealing working the x Iohn 17.3 knowledge of God in Christ leading to the beatificall vision the fruition of the glorious God-head If these amiable fruites sway vs not Oh yet let the terrour of the Lord mooue vs thus it s specified VERS 11.12 And for this cause God shall send them strong delusion that they should beleeue a lie That they all might be damned who beleeued not the truth but had pleasure in vnrighteousnesse THE words seeme intended to farther explication of the miserable estate of men seduced by Antichrist for not receiuing the loue of truth And for the maine to worke in vs the more feare of slighting such grace of God offered in the Gospel The argument drawne from the punishment dreadfull and to be trembled at wherewith God plagues such as regard not the Gospel the word of truth For this God shall send them strong delusion c. Particulars considerable are 1 The iudgement 2 The inflicter 3 The issue 4 The cause meritorious 1 The iudgement is strong delusion to beleeue a lie Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some interpret Efficacissimam quandam deceptionis vim Others Vim intus efficacem operatricem Our English strong delusion Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuely denote imposture or passiuely the fruit of such deception Errour is not curiously to be disputed The words to my apprehension sound strongest impressions of errour fastened vpon their mindes by that great Imposture the instrument of the Lords vengeance Conceiue it to imply two things 1 Infatuation and besottednesse so great as that errours palpable and such as may be selt are entertained for trueth 2 Pertinacie and stifnesse in adhearing to them incorrigible that no perswasion nor affright from God or man can reclaime them from De primo Infatuation Haue you euer read the Lord describing the sottish dotage of idolatrous Iewes He y Esay 44. burneth part thereof in the fire with part thereof hee eateth flesh he rosteth rost and is satisfied hee warmeth himselfe c. And the residue thereof hee maketh a god euen his grauen Image hee falleth downe to it and worshippeth it and prayeth vnto it and saith deliuer me for thou art my god And none considereth in his heart neither is there knowledge or vnderstanding to say I haue burnt part thereof in the fire I haue
i Rom. 4.17 enabled to do what it s exhorted to do Ps 27.8 My heart answered thy face Lord wil I seek k Rom. 6.17 ye haue obeyed from the heart that forme of doctrine into the which you were deliuered The phrase seemes purposely chosen to expresse the efficacie of diuine doctrine in the hearts of his children as if they were cast into it as into a mould and came forth bearing the stampe and figure of it See 2 Cor. 3.18 Vse Say not now in thy heart who shall ascend into heauen to search those court roles whither thy name bee written in the Booke of life the word is neere thee euen in thy heart That if thou haue selt it such as Paul describes it Spirit and Life enabling to be and doe what it prescribes leauing impressions of holinesse mercy loue and such like heauenly properties as it selfe breathes thou maist rest assured of thy Calling and Election Blessed is that soule that discernes impressions of the Word and Spirit of God in it selfe It s sealed to the day of Redemption Ephes 4.30 Instrument of vocation our Gospell vnderstand not an Euangelicall storie written by Paul and his Associates as by Matthew and the rest But their preaching of the Gospell their publishing the glad tidings of remission of sinnes reconciliation with God saluation purchased by Christ to all beleeuers The Gospell is 1 Gods as the Author and sender of it 2 Christs as the matter and next reuealer of it out of the bosome of his Father He is the Angell of the Couenant 3 Pauls as l 1 Cor. 4.1 a dispenser amongst others of the mysteries it containes Our Gospell that is tropically our preaching of the Gospell That the instrument and meane of their of our vocation two things commended to our notice 1 the matter or quality of the doctrine whereby our effectuall calling is wrought its Gospell 2 The Act conuersant about it or the manner of propounding it when its powerfull to our calling that 's preaching Of the first that its Gospell and not Law Scriptures plentifully witnesse 1 That 's the m Rom. 1.16 17. power of God to saluation for it onely reueales the righteousnesse of God the meanes of reconcilement vnto him therefore stiled the n 2 Cor. 5.19 word of reconciliation 2 That o 2 Cor. 3.6 9. Spirit not Letter the ministration of the Spirit the ministery by which the Spirit giues life and ability to doe what it prescribes Howbeit in the conuersion of a sinner there is vse of the Law and that ministery of condemnation 1 to humble the soule swelling with conceit of righteousnesse by p Rom. 3.20 conuincing it of sinne 2 To make it q Rom. 7.9 sensible of miserie to which for sin its lyable 3 That so it may be our r Gal. 3.24 Schoolemaster to Christ preparatiue therefore it is to conuersion yet as Moses brought onely to the borders of the promised land Ioshuah set them in possession So the Law prepares vs a people to Christ the Gospell makes vs so Iohn 1.17 Of the second In what manner propounded Resp Preached vnto vs. What call we preaching Resp Not euery telling a faire tale in a pulpit or singing a piece of descant vpon a Text But the 1 opening and interpreting of the doctrine of the Gospell and 2 the applying of it to the state and vse of the hearers Compare these Scriptures Neh. 8.8 Luk. 24.27 32. Iob 33.23 2 Tim. 4.2 1 Cor. 14.24 25. Whither this be done publiquely e suggestu in the Congregation or in priuate Conference de Scripto or memoriter with a set Text or without matters not to the nature of preaching But that this is the meane ordinary of vocation the meane ordinary sine quo non Scriptures are plentifull Rom. 10.14 17. How shall they heare to belieue without a preacher 1 Cor. 1.21 It pleased God by foolishnesse of preaching to saue them that belieue Hence the charge so strict to Timothy deliuered with solemnest adiuration to preach the word 2 Tim. 4.1 2. and woe to vs to whom the dispensation is committed if we preach not the Gospell 1 Cor. 9. see also Ezech. 3.18 34.2 But is not reading the Scriptures to the people preaching Resp In large sense it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publike proclaiming of the word of God But shall we say that preaching which in strict sense Scripture so cals for shame when Paul bids Timothie preach the word meanes he read it distinctly see his owne explication and drawing that whole into parts 2 Tim. 4.2 when he commands to study to show himselfe approued a workman that needs not be ashamed ment he reading distinctly 2 Tim. 2.15 rather right diuiding the word When Christ ascended on high and gaue ſ Eph. 4.8 11. gifts to men fitting them to the worke of the ministerie in their seuerall degrees was this amongst their habiliments Mistake not as if I would vilifie publique Reading I know it Gods ordinance vsefull and efficacious to the ends whereto it s assigned And haue so farre expressed my iudgement in my rude notes on the former Epistle Howbeit would haue no man in loue of his ignorance or ouer-loue of ease so farre mistaken as to thinke he hath done the whole of that worthy that t 1 Tim 3.1 5.17 18. toylesome worke of the ministery when he hath read faire seruice vnto the people Nor be so erronious against sense as to thinke reading that kinde of preaching which Scripture makes instrument of effectuall calling Of Gods selecting it and separating it to this vse other Reason we can giue none saue his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.21 Howbeit Congruence you may obserue 1 Cor. 14.25 2 Tim. 4 2. 2.15 And would you please seriously to view and compare Congregations wanting this meanes with those to which God hath granted constant preaching of his Truth the greatest Antipreacher shall be forced to see as great oddes as betwixt Sodome and Sion in her beautie betwixt ignorance and knowledge betwixt ciuility and sanctity betwixt corruption and grace betwixt the sonnes of God and the children of Belial Vse 1 On which ground I hope I may without presumption minde my reuerend Brethren of the Ministery of what Paul with solemnest adiuration chargeth vpon Timothie to u 2 Tim. 4.2 preach the word to be instant in season out of season 1 the * 3. itch of the eares hath infected the people that 's little 2 x Acts 20.29 Wolues enter or insideate not sparing the flocke 3 We watch for their soules as those that y Heb. 13.17 shall giue account 4 Bloud of soules cries lowder then that of Abel which yet God threatens to z Ezech. 3.18 require of vs in case of our negligence 5 a 1 Cor. 9.16 Ezech. 34.2 Woes are many to rouse vs with all comfortable promises many to animate and encourage 1 the b Mat 28.10 Lord shall
Aristotle and Plato must not illustrate onely or explicate but affront Saint Paul Of all I most wonder how the Barbarisme of Schoolemen hath regained reputation of highest learning and their mysteries seene higher then those Paul f 2 Cor. 12.4 heard in the third heauen their Sectaries more learned then hee that as g Acts 18.24 Apollos is mightiest in Scriptures Mine errour if yet an errour I le confesse Much pretious time I haue spent in them led thereto by these reasons 1 The high esteeme I saw them in with men whose learning and sanctitie I could not but reuerence 2 Next their promise of enabling rationally to conceiue highest mysteries of Theologie at least to defend them as more rationall then their contradictories 3 I found them in Moralities exact and distinct farre aboue the ordinarie rate of our Diuines 4 Why should a Papist in Schoole language be a Barbarian to me as I to him in the language of Canaan 5 Competently I seemed enabled to discerne betwixt good and euill 6 Conuersed in them not vt transfuga but vt explorator especially willing to see the harmonie like that of harpe and harrow twixt themselues and Controuersists of this time 7 Yet euer with this minde to subiect them to highest censure making Scripture my gnomen and canon after which to exact them Herein what I haue erred Lord pardon mee but sure it was farre from me to make them Lords of my faith or of my reason Nouices and Neophites onely I monish to bewarre of their inchantments lest their mindes bee corrupted from the simplicitie of the Gospel 2 Cor. 11.3 As to the people the monition is this to beware of h 2 Tim. 4.3 itching after nouelties and turning their eares from wholesome doctrine Where will you finde it but in Scriptures What when they tell you of fabulous traditions pretensed reuelations miracles and apparitions of Angels and men deceased Shall any mislead you from the written doctrine Gal. 1.8 9. Deut. 13.1 2 3. Luke 16.31 Oh fooles and blind 1 Here is i 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereon your soules may build 2 Here is k Rom. 14.4 comfort solid and what affords l Ier. 6.16 rest to the soule 3 m P Psal 119 9. Isai 8. Direction perfect for guiding the whole life what else seeke we Yet how wild and wanton are our heares growne Hee is no body now that tels what Peter and Paul Moses and Prophets haue spoken Who so can bring to their Athenian eares things strange and vnheard off though neuer so impertinent who so will walke in the Spirit and lye falsely hee shall bee a Prophet for this people So gat Antichrist footing amongst our forefathers and if euer by a postliminium he recouer his possession amongst vs by this meanes it will bee Hold fast the traditions you haue extant in Apostles and Prophets writings before them Poperie falles as Dagon before the Arke VERS 16 17. Now our Lord Iesus Christ himselfe and God euen our Father who hath loued vs and hath giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery good word and worke THE second part of the prescript for preuention of seducement prayer vnto God The carriage seemes to present it as a voluntarie act of Pauls loue on behalfe of this people The intention bends it farther to the forme of a prescript and is so to bee apprehended in as much as Paul on this occasion falles to his deuotion In his example hee prescribes what is most conuenient for them to procure their establishment Certainely it is a principall amongst our compleate Armour auailing to our standing in the euill day n Ephes 6.18 Praying alwayes with all manner prayers and supplications in the Spirit watching thereunto with all perseuerance as if it gaue life and strength to the whole of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Luke 17.1 2.5 Psal 51.12 1 Not onely the first infusion of grace is of God but to euery act and exercise of grace receiued is necessarie nouum auxilium 2 The giuer of grace the same is the perfecter confirmer stablisher of it 1 Pet. 5.10 1 Cor. 1.8 3 What feathers are we left to our selues when the least blast of temptation takes vs 1 Chron. 35.31 Mat. 26.74 Gal. 1.6 4 When we would doe good euill is most present with vs. Rom. 7.21 5 Not onely Iehoshuah but we all haue Satan standing at our right hand to resist vs Zach. 3.1 The Lord rebuke him had need bee our prayer ver 2. else whither fall we Luke 22.32 Vse It much ioyed mee amids the wauing and wauering of our winde shaken vulgus to heare the protestations and vowed resolutions of my people rather to die for Christ then to denie him Howbeit mee thought I wanted the eleuation and ascent of the minde vnto God Oh my deere brethren first thinke of the little o Rom. 7.18 hold fast goodnesse hath in our nature the no nourishment more then God is pleased to supply Secondly weigh how Adam and p Iude 6. Angels greater in power and dignitie fell left to themselues Thirdly consider how the q Mat. 26.74 Rocke of faith failed of an egregious presumer becomming a frequent denier of his Master Fourthly how soone g Galat. 1.6 Galatians were transported to another Gospel Fiftly minde who said it s a blessed thing to ſ Pro. 28.14 feare alwayes our owne infirmitie Sixtly how soone Dauid t Psal 30.6 7. was troubled when hee but fancied hee should neuer be moued Pray rather as Dauid hold thou mee vp and I shall bee safe and Lord u Psal 51.12 stablish mee with thy free spirit Humble deuotion preuailes rather then proud presumption See 2 Corinth 12. To it God giues answere my grace is sufficient for thee and * 2 Cor. 12.9 I will perfect my power in weakenesse To the rest thus let him that thinkes hee stands of all men take heede least hee fall 1 Cor. 10.12 Particulars obserueable in the prayer are first the persons to whom it s directed Secondly the grounds of assurance for audience Thirdly the blessings prayed for 1 Persons the Lord Iesus Christ and God our Father In Athanasius his time the inference was found Christ is prayed vnto as the Father therefore God equall with the father With good leaue of Papists it may passe current if to him as donour of grace the prayer be preferred 1 His stile is x Rom. 9.5 God ouer all blessed for euer 2 His properties the fame with those of the Father y Apoc. 2.23 ommiscience searching the heart and reines omnipotencie infinite wisedome c 3 Workes the same z Iohn 13. creation a Heb 12 3. sustentation b Iohn 5.17 gouernement of the creature Hold the conclusion firme against Arians 1 It assures thee of the c Heb. 9.14 1 Iohn 17. all sufficient value of the price
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
intimate our sinnes of inuincible ignorance to bee damnable in the merit how much more thinke you our sinnes of knowledge Yet pardon may be hoped for ignorances not so for habited or customarie sinnes of knowledge 2 Willing ignorance is quoad rectum knowledge interpretatiue What thou mayst know to bee duetie and wilt not God interprets thee to know the omissions hee will impute and punish as omissions of knowledge Wherein we loue to sinne therein we loue also to be ignorant loath are wee to heare what may conuince wrangling against apparent demonstrations to hold our conclusion But blessed bee the obedient eare the humble and teachable spirit 3 Which we command you he meanes I warrant you Secundum Deum But intimates that our obedience must bee extended to the commands of Gods Ministers and not onely to the Lords immediate impunâ—tions Gods f Rom. 13.4 Ministers vnderstand after Pauls phrase Maiestrates ciuill and Ecclesiasticall whom the Lord hath inuested in power of iurisdiction Their regular iniunctions you may obserue to bee in a threefold difference some that are so theirs that they are first the Lords in expresse tearmes prescribed by him as in those prohibitions of murther adultery theft prescripts of sanctifying the Sabath c. Of these saith Paul g 1 Cor. 7.10 Dominus non ego 2 Some whose generall principles are immediatly the Lords Yet determinations of particulars are from men by apparent deductions from those grounds of these the Apostle h 1 Cor. 7.12 Ego non Dominus and yet thinkes hee hath therein Gods spirit to direct him The speach is remarkeable 1 Cor. 14.37 The Prophet and spirituall man must acknowledge the things which Paul writes to be the commandements of the Lord. Moderately you must vnderstand because congruent to the principles by him deliuered 1 Else how should I say not the spirituall man but the Prophet know what the Lord immediatly reuealed to the Apostle 2 Nor is it probable that what Paul speakes for matter of order and decencie in the assemblies was immediatly and expressely deliuered him by speach or reuelation from the Lord. For why When they haue such apparent and easie deduction from generall principles Reuelations are not multiplied vnnecessarily yet such Paul stiles the Commandements of the Lord. 3 A third sort which occasion onely or accident causeth to be prescribed deduction whereof from generall principles saue onely in case of that occasion or accident the acutest shall not see As when i Act. 15.20 abstinence from blood and strangled is enioyned after abrogation of Leuiticall Law Who can shew me ground of equitie out of which such abstinence is directly deducible Marry inasmuch as the vse grew accidentally scandalous necessary was the iniunction of abstinence for its lex charitatis to neglect vse of my Christian libertie where is perill to offend my weake brother like must bee thought of all prescripts of Maiestrates for publique good for order or decorum whose acting is not repugnant to the Law of God though perhaps we see not that publique good nor order nor decorum yet lies the bond vpon conscience therein to submit our selues as Peters phrase is k 1 Pet. 2.13 for the Lords sake because hee hath commanded obedience to the Maiestrate Vse Is it not pitie to see honestie grow libertine Yet best men haue their taint that way Men that as Zacharie and Elizabeth l Luke 1.6 walke in all the immediat commandements and ordinances of God without reproofe yet to iniunctions of Gods Ministers are too too refractary As to ciuell ordinances for common good so to Ecclesiastique ceremonies in themselues lawfull specially opposite for where hath God commanded them Resp 1 And I aske where hath God forbidden them 2 Hath hee not commanded in things lawfull to obey the Maiestrate 3 They are Gods commandements not onely which in so many words are prescribed but what are from generall grounds deduced 4 Yea occasion and accident makes indifferent things otherwise arbitrary yet in that case m Act 15.28 necessary especially where authoritie interposeth to inioyne 5 And what if we see not oratur decorum edification publique good in the obseruance Are they wanting therefore Why are wee curious Are the things lawfull in themselues There must our inquirie stay So thought n Iam. 25.18 19. Rechabites whom for obedience so seemingly blind the Lord commended and blessed We are both to be or to be deemed men vnqualified to partake Gods promises It s obedience that qualifies obedience to not onely what God immediatly prescribes but to whatsoeuer his Ministers inioyne according to God Will you say If Apostles Resp 1 Siluanus and Timothee were not Apostles 2 And the charge is extended to all whosoeuer hath the ouersight of vs. Heb. 13.17 VERS 5. And the Lord direct your hearts into the loue of God and into the patient waiting for Christ THe third testimonie of Pauls loue his prayer to God for them yet conceit not here dissolatus scopus Reference is of this prayer as of former testimonies to the maine of their comfort And as I conceiue points them to the meanes of their establishment and preseruation meanes then which none are more potent 1 Loue of God 2 Patience of Christ which because they are out of the compasse of natures power Paul prayes to bee giuen them In the prayer it selfe two things obseruable 1 The generall matter direction or setting streight their auerse and crooked hearts 2 Whereto if you aske to the 1 loue of God and 2 patience of Christ meanes most auaileable to their establishment and preseruation The Lord direct your hearts to the loue of God 1 as if the heart of man in nature were auerse from the loue of God 2 and as if in the regenerate remained some part of naturall auersenesse from it De primo o Rom. 1.30 Haters of God we read more then once in Scripture perhaps conceiting it the stile of some extrauagants in nature That may well bee in the measures and notorious expressions howbeit presents vs with what euery mans nature inclines vnto It hath beene questioned whither hatred of God the chiefe good be possibly incident into mans nature Resp. Nothing presented and apprehended vnder the notion and reason of goodnesse can be hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of drawing all things to it the definition to be what all men all things desire Howbeit the chiefe good apprehended as euill may vnder the fancied notion of euill be hated as the greatest euill is loued presenting it selfe vnder the notion of good The greater question is whither nature afford not some loue of God nature I meane fallen vneleuated aboue it selfe and vnaltered by grace Resp A question harder then at first sight it seemes and which hath as much as many vexed Schoolemen For my part I easily side with them which hold that God is not nor can bee loued aboue all neither intensiuè nor appretiatiuè neither as Author
16. Now the Lord of peace himselfe giue you peace alwaies by all meanes PAul you may perceiue growes towards his close so thicke and threefold he falles vpon his deuotion Howbeit this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather passionate prayer if I mistake not hath reference to the former dutie implying Caution against that whether mischiefe or inconuenience vsually consequent to admonitions Except prudence beare the greater sway ending in heart burnings discontents and no lesse then notorious violations of peace What through pride of heart and choleriquenes of the galled Conscience in the delinquent and what thorough imprudence or shew of wrath in the Reprouer they seldome part or after meet but they strike a heat My Brethren these things ought not so to be I m Gal. 4.16 Am I therefore an enemie because I tell you the truth But as n 1 Reg. 21.20 Achab none should thinke so 2 Doth he hate the patient that persecutes the feuer 3 Oh where is Dauids spirit who counted it pretious o Psal 141.5 balme Yet see as if simple monicion to keepe peace inuiolable had bin to no auaile God is prayed vnto himselfe to interpose for preseruation of peace Particulars in the prayer are 1 The blessing prayed for Peace 2 The Author The Lord The Lord himselfe 3 The necessity or difficulty or excellencie of the blessing who can tell whether In the forme of the petition The Lord himselfe Alwaies by all meanes De 1º There is peace the vertue or fruit of the Spirit Gal. 5.22 And there is peace the blessing The Lord shall giue vnto his people the blessing of peace Psal 29.11 Whether meanes the Apostle One or both Truth is they are subordinate In vaine we shall expect other then tumultuous conuersation till God giue vs peaceable spirits And in the mountaine of the Lord shall be p Isai 11.6.7.8 9 peace that the lambe may dwell secretly with the Lyon and the young childe play vpon the hole of the Aspe where God hath once mastered our turbulent affections Suppose it meant of peace the vertue are not vertuous inclinations gratious blessings of God As to me they seeme the prime of his blessings to be q Mat. 5.3 c. poore in Spirit pure in heart meeke mercifull c. are stiled so many beatitudes say Schoolemen truely they are beatâ—tudo dispositiua so many dispositions to perfect blessednesse 2 Euidence our title to consummate beatitude 3 Are pledges r 2 Cor. 1.22 earnest of it 4 Bring Å¿ Gal. 6.16 peace to the Conscience fill the soule with ioy vnspeakeable and glorious 5 Are appropried to the vessells of mercy that shall bee heires of saluation Vse Which if nothing else may calme our fretfull murmurings at that seeming ataxie that in outward things there be wicked to whom it comes after the worke of the Righteous Righteous to whom it befalls after the worke of the wicked what then Are therefore the proud blessed Or Gods Children miserable 1 Them see permitted to fowlest euils those we call euills of fault 2 t Pro. 1.32 Stayne with their ease u Ec. 5 12. baned with their wealth * 8.11 obfirmed in euill 3 Forlorne of all vertuous goodnesse which onely steedes in the day of wrath Pro. 11.4 These afflicted indeed x 2 Cor. 4.8 9. but 1 not forsaken 2 y 17. renewed in the Inner man 3 and marke but their end its peace In their z Pro. 14.32 death is hope comfort such as a Numb 23.10 Balaam wisheth to partake and in the interim adorned with vertues b Iac. 2.5 Rich in faith blessed in all c Ephes 11.3 spirituall blessings that concerne life and godlinesse that euen now we may d Mal. 3.18 discerne twixt him that serueth God him that serueth him not while God casts onely the Refuse of his blessings vpon the wicked reserues his prime fauours vertuous Inclinations to the Children of his Loue. Amongst these reckon it as none of the meanest to be of a peaceable Spirit This vertuous blessing a blessed vertue characterizing vs e Mat. 5.9 Gods Children whose stile it is frequent as any to be the God of Peace There are pacati as Haemor and Shechem giue Testimonie of Iacob and his Retinew Bernard The men are f Gen. 34.21 peaceable amongst vs. No steeresmen in contentions yet when exasperated by wrongs going forth too hastelie to contentions there is Leo dormiens 2. Patientes whom iniuries prouoke not to breach of peace Why g 1 Cor. 6.7 rather suffer yee not wrong 3. Pacifici Ambitious after a sort to compose quarrells yeelding perswading to any thing Reasonable rather then peace to be violated in the mountaine of Gods holinesse such h Act. 7.26 Moses i Gen. 13.8 9. Abraham These shall be called the sonnes of God noticed of all men to beare the Image of the God of peace Vse Sirs We are Brethren why striue we Especially about trifles indifferent Church Ceremonies so long till wee haue made our selues a reproach a prey almost to rayling aduersaries till our Gospel is defamed as if it were not the Gospel of peace our God blasphemed as if hee were Author k 1 Cor. 14.33 of Confusion not of peace 2. About temporalls things of this life so long so eagerly till we haue ruined families of Antientest honour raised Lawyers from the dunghill that they now inherit the seate of glorie and sit with the Princes of the people Should difference of Iudgement especially in adiaphoris worke disunion of affections l Rom. 14.5 one man esteemes a day aboue another Another counts all daies alike moderately he spake and as a louer of peace who said Abundet quisque sensu suo Nor vrge nor oppose them so as to breake the peace of the Church And for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bones of so dogged Contentions Is there not a m 1 Cor. 6.5 6. wise man amongst vs who can vmpire in trifles of them But Brother goes to Law with Brother 'T is well not vnder Infidels they would sure more detest the faith of the Church Yet why so ouerprise wee these infamous goods as for them to violate pretious peace I say as Nehemiah Come I beseech you come let vs ioyne hands and hearts to a Neh. 2.17 build the walles of Ierusalem that we be no more a reproach But rather I presume you apprehend Paul to meane the blessing of peace That Saint Bernard thus tripleth There is peace 1 internall betwixt God and the conscience betwixt rectified reason and appetite betwixt affection and affection in Gods children 2 Externall betwixt a man and his neighbour 3 Eternall in the Heauens where is the most perfect tranquillitie of order where wee are set out of touch or reach euen of the Deuils wrangling But peace Paul meanes externall twixt a man and his neighbour That 1 sometimes soundes freedome from hostilitie rest
from the tumults of warre Iud. 5. vlt. 2 Sometimes immunitie from persecutions Actes 9.31 3 And here tranquillitie quiet conuersation in Christian societie free from vaine ianglings vnbrotherly discords and dissensions As Mar. 9.50 alibi passim Vse I pray God once settle vs in it â—â—nite our hearts to feare him to loue and liue at peace one with another Thorough the great mercy of the Lord of peace we haue beene long free from the miseries of bloody warres the blessing Dauid prayed for to o Psal 122.7 Ierusalem wee haue enjoyed it seemes ad nauseam vsque till now the people are ready to cry ad arma alarme So long hath peace beene within our walles and plenteousnesse within our palaces And as for persecution the name is scarcely heard amongst vs sithence Tempora Mariana that now wee are growne touchie and tender of reproach and churle if the Lord call vs to suffer euen rebuke for his name Yet as if wee were made of wrangling metall had our life as Salamanders in the fire of contention so dote we about questions and strife of words in the Church so eagerly pursue we petiest rights reuengefully prosecute triflingest wrongs that we set Church and Common-wealth all in a combustion He knew the hearts and temper of his countrimen Llboyde apud Maginum in cambria the Cambro-Britannus who thus writes of them That they are naturally propense to brawles sometimes of the bloudiest And now sithence they haue beene forced to brake their swordes into sithes their speares or welch-hookes into mattockes to giue vent to the wrangling humour they spend their time and state in persecuting Law suites And wee Britans of t'other race are growne all Camber Camber quite changed from the temper of our peaceable fore-fathers That now writtes walke for words and but sub paena wee tread not downe one grasse of our neighbours Tempora tempora Church stories record how vnder bloody persecutions Bishops and other Christians merited the stile of the sons of peace so vnanimously they stroue for the faith once giuen to Saints resisting against sin to the shedding of their best bloud After when vnder Constantine the Churches had rest round about then fell in domestique Contentions first about matter of faith as in that pestilent heresie of Arrius These calmed about primacie and praeeminence and such like trash till at last purity of faith and worship was well-nigh lost in almost the whole Church And we who haue seene issues of such contentions wanton it should seeme with outward peace are madde vpon questions wrangle about trifles as about the heart and life of our faith Per viscera Iesu nostri obsecro obtestor p Rom. 14.19 Let vs follow the things that concerne peace and wherewith wee may edifie one another That will neuer bee till wee haue learned 1 To walke by q Phil. 3.16 one Rule That which the Lord hath appointed the onely Canon and measure of Faith While Thomas with his Saint Aristotle and Saint Denys must vmpire it in Religion Reason must bee iudge of Faith in vaine we looke for ought but endlesse questions in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 While we are r Iac. 3.1 so many Masters euery one will bee a Master in Israel to iudge what 's order and decorum maruell not if the Church bee filled with contention Oh that the meekenesse of wisedome were in vs Å¿ Phil. 2.3 Euerie man to thinke another better then himselfe 3 Saint Hierom would haue no man patient in causa laesae fidei yet is it in Pauls Counsell and practise in things indifferent to be indifferently minded to t 1 Cor. 9.12 become all vnto all Ambrose his moderation what wise man but approues in externall Rites to fit himselfe to that Church God shall call or occasion him to liue in Turpis est omnis pars quae vniuerso non congruit suo As to ciuill contentions we may then hope to haue them calmed when men haue learn'd 1 u Pro. 17.1 Vnderualue their pence to their peace 2 To pacifie the * Iac 4.1 lusts which warre in their members 3 To thinke it their x Pro. 19.11 glory to passe by an offence 4 To be humble and lowly sith y Pro. 13.10 onely by pride men make contentions But why prescribe wee When Paul thought prescripts so little auaileable And insteed of exhorting prayes God himselfe to interpose for preseruation of peace The God of peace himselfe giue you peace Surely it s hee that makes men to be of one minde in a house It s the z Psal 29 11. Lord who giues vnto his people the blessing of peace But why that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphaticall prefixed It sounds mee thinkes as if the Lord must bow the heauens and come downe himselfe in person interpose to settle vs in peace Is our nature so abhorrent from peace Or what is it View man as nature sends him out into the world thou seest him naked and more then any creature vnarmed as if his maker meant him for some Picture of Peace Yet behold him in his Inwards so depraued since the fall that Tigres or wood Beares are scarce so fierce as hee the first sins vented by the sonnes of Adam were a See Gen. 4. 6 wrath hatred enuie violence c. sinnes all opposite enemies to peace the last that are mortified seeme the same contentious humours wherefore to all the Churches Paul writes vnto are caucats frequentest against affections of that Nature And vnto this the diuels steering especially towards the breach of peace nothing so much aduantaging or aduancing his Kingdome as the discords and dissentions of Brethren thus steales he Truth Deuotion Sanctitie Charitie and all out of the Church while we are hotly contending about Goates wooll perhaps that 's Reason Paul prayes Gods immediate manifesting himselfe in working our peace But vsually the more difficult the more necessarie and excellent Thence perhaps it is Paul so enlargeth his petition to all meanes and Times that other Reading by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally reiected But meanes you must thinke hee meanes lawfull and holie for so else-where hee specifies it must bee peace with holinesse Hebrewes 12.14 Alwaies by all meanes Scarce any dutie is found in this sort enforced as is the endeauour of peace b Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow after peace pursue it running from you and that with all men Loue we life Said the Psalmist c Psal 34.12.14 Seeke peace and ensue it d Rom. 12.18 If it be possible that showes it difficult as much as in you is haue peace with all men And here alwaies by all meanes where I see enforcements so emphaticall mee thinkes I apprehend some excellencie or vsefulnesse extraordinarie in the dutie exhorted vnto else some more then ordinarie abhorrence from it from nature or ill custome at least some speciall spight in Satan labouring to hinder