many after vs And the stench of euill as that of Ieroboam reaching to the infection of many a soule yet vnborne This is Gods course the good is done before it s rewarded the euill committed before punished 3. Corpus quod corrumpitur aggrauat animam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by meanes of corruption Ergastulum Carcer Animae How many deaths haue passed in thorough those windowes by which the soule lookes out into the world How hardly hath that masse of flesh bin haled on to good duties Sleeping and turning vpon the Bed as Salomons sluggard with modo and modo quae non habent modum It 's iust with God to say to it in our Sauiours language Sleepe on now and take thy rest Ly brute sensles wormes-meat till for the better part sake thou be rowzed by the last trumpe out of the sleepe of Death proportionally conceiue Reasons of respiting the full vengeance of the wicked Vse 1 The wish is sweet of the Spirit and Bride q Apoc 22.17 Come Holy the according prayer of the Euangelist r 20. Euen so come Lord Iesus come quickly I cannot but approue the extaticall desire of the Apostle that hee might Å¿ Phil 123. bee dissolued thinke it most what generally true of all Saints that they t 2 Tim. 48. loue Christs appearing would presse the exhortation of Saint Peter to u 2 Pet. 3.12 hasten to the comming of the Lord yet would perswade all men patiently to waite for the appearing of that blessed hope 1. Fulnesse of Gentiles is not yet come in 2. Restitution of Iewes not yet accomplished 3. Our selues are reserued to doe more good that we may receiue more reward 4. Vertue of vs runs on in a continuall line till the heauens be rolled vp as a scroll and that to augment our glory I maruell not if Paul desired to be * 2 Cor. 5.1 clothed vpon with his house from heauen so rauishing is the taste of that beatitude yet doubt not but he daily receiues encrease of ioy vnspeakeable and glorious from the endlesse good inspired from God through him into vs in the heauenly doctrine of his writings and blessed example of his life left vs in record On which grounds I exhort all to patient their hearts vntil the comming of the Lord so to long for as yet they quietly waite for his blessed appearing But Oh death Oh Iudgement how bitter is the remembrance of thee to a man liuing in his sinnes They say commonly Let all alone till that day Not all take taste a little in horrours of your conscience in life dreads no lâ—sse then astonishing in death torments vnsufferable at the separation yet there is a day of fuller Retribution comming when you shall run to the Rockes to hide you to the Mountaines to couer you from the presence of the Lambe and him that sits vpon the Throne These heere are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thinke of him whose but soule cryed out I * Luc. 16.24 am horribly tormented in this flame What shall that torment be when body and soule come to be vnited for torture Intermissions God giues you in this life Respit to bodies till the last day But wo wo wo vnto you when the Lord Iesus shall be reuealed from heauen Tropically it s put to denote Christs comming to Iudgement this reuealing of the Lord Iesus being coniunct therewith Consider 1. The Style of Christs comming his Reuelation 2. His Attendants Angels 3. The manner of it in flaming fire 4. The end to render vengeance 1. What is this reuelation of the Lord Iesus The same it may be which Paul calles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his y 2 Tim. 4.8 appearing Saint Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his z 1 Ioh. 3.2 manifestation and somebodie some-where his glorious appearing 1. Heauen it selfe and the great Chasma betwixt it and vs cannot keepe from vs his heauenly a Mat 28.20 vertue and influence Yet must b Act 3.21 containe him till the time that all things shall be restored That though we feele his power daily in our protection and support his gratious operations in our foules in our Sanctification and Comfort yet an Interstitium there is which keepes from vs sight of his glorious person perfect fruition of his God-head and Manhood Then shall that veile be remoued and euery man shall bee able to point the finger and say Ecce Agnus Dei that Lyon of the Tribe of Iudah c Apoc. 1.7 Behold hee commeth with cloudes And euery Eye shall see him euen they that pierced him 2. Or what if wee thinke reference is to the daies of his flesh What time though he were Lord and Christ yet appeared he not so to the eyes of flesh His God-head sometimes peeping out thorough the viele in a miracle yet mostlie obscuring it selfe 1. Partly to embolden Satan to the encounter 2. Partly by concealing himselfe from forlorne Iewes to make way to calling of Gentiles 3. Partly to shew that his kingdome is not of this world 4. And which is not the least to magnifie and make more glorious the faith of them who in that state of abasure discerned him such as Thomas could not till after his Resurrection their d Ioh. 20.28 Lord and their God Thus pleased our Sauiour to liue in obscurity while he was vpon earth yet shall bee reuealed both Lord and Iesus when he comes from heauen in glory with his mighty Angels Vse Wee also haue our veile of Abasures by afflictions infirmities and imperfections such so great that the e Ioh. 3.1 world knowes vs not So God will haue it that the world may be blinded Yet Comfort we our selues in this We are predestinated to be f Rom. 8.29 conformable to the Image of Christ in affliction and glory in veiling and Reuealing Wee as the Sonne and Heire of the great God haue our day when the g Rom. 8.19 Sonnes of God shall be reuealed When God shall bring our Innocencie to light and our Righteousnes as the Noone-day Yea when we h Col. 3.4 shall also appeare with him in glory When all the world shall befoole themselues for thinking our life madnes and i Sap. 5.3 4 5. admire how we are accounted and aduanced as the Sons of God 2. His retinew are Angels Mighty Angels Whither as Assistant and approouing Iudges together with Saints I referre you to Schoolemen for resolution Their vse and imployment then is not onely to fill vp the Glory and Magnificence of the great Iudge but first to gather the k Mat. 24.31 Elect from the foure windes secondly to separate the Tares from the wheat thirdly to be executioners of Gods wrath vpon the wicked l 13.41.42 binding vp those Tares in sheaues and casting them into euerlasting fire Mighty Common place of the power of Angels and their might how farre it reacheth in workes of Nature or
faces the colour of vertue whose vices finde such friendly countenance from vs That not without cause Paul orders these inordinate to be excluded from company of Gods people It was in his iudgement fittest to worke in them penitent shame fitnesse thus iudge of 1 Man is by nature Animal politicum a sociable creature They are not more perfect but more extrauagant who affect lone-nesse Aues praedariae flocke not together they loue to flye alone And in long experience we haue found it true Those Solitaries of the Romish Church vnder pretence of more sanctitie and contempt of the world haue but gaped after the prey are growne the fatter by not diuiding the spoile But except such seeming Saints or some barbarous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries him to societie What now when manners grow so intollerable that euery man shuns his conuersation how is he occasioned to iuquire into the cause to be loathsome to himselfe whom none vouchsaseth company or courteous greeting 2 Adde hereto that naturall ambition that meere Swaines are affected withall to be counted some-body in the neighbourhood where they liue fearefull and desperate haue issues of scorne beene in men as we would deeme them scarce sensible of contempt 3 But in the Church where they are all f Psal 15.4 honoured that feare the Lord none contemptible but whom vice makes vile where we haue tasted benefits of societie of Saints participated honourable esteeme while our courses were holy here to become an outcast a scorne of such men how couers it the face with shame and confusion pierceth deepe the heart where is any liue sparke of seede of Grace Vse The fitter it is to work penitent shame the more should be our Care to practise what is prescribed Sequestring the disorderly from our friendly Society Oh that wee might hope to see wickednesse grow bashfull so modest but as of old when g Iob 24.15 adulterers waited for the twie-light and bemantled themselues with darkenesse That drunkennesse and Reuelling might be but h 1 Thes 5.7 night-workes The sun at noone no witnesse of such abominations But now they i Isal 3.9 declare their sins as Sodome and hide them not what maruell While seeming fanctitie giue them countenance scarce any is so holy as to with-hold their God speed See Annotata ad ver 6. Yet count him not as an enemie but admonish him as a Brother The Rule of moderation in the punishment Count him not as an enemie to God or goodnesse or the Christian name as if in our Sauiours language he had said let him not for all this be to thee as an heathen or Publican which makes me thinke Pauls noting or notizing them to the Congregation is not Excommunication Complete Yet count him not as an Enemie Not When stiffely after new monition hee continues inordinate In no case As if Paul meant to teach vs that paradoxe There may be Grace where is not thorough Reformation where appeares stiffenesse more then a little in continuing some delinquences Asa and Iehoshaphat are numbred amongst the Righteous yet stood the high places in vse all their daies Of Asa and his Reigne thus speakes the Scripture k 1 King 15.14 They put not downe the high places Neuerthelesse Asas Heart was vpright with the Lord all his daies Thus vnderstand mee to meane thorough reformation not onely of the degrees which no man in this life reacheth vnto but of the parts of dutie some parts of duty may fall to be omitted some sinnes continued and yet grace renewing bee in the heart 1 There are sinnes in themselues that are not so to vs in our knowledge and apprehension may not ignorances stand with Grace Who then is Gratious In many particulars latet quod iustum est Austin there are l Psal 19.12 secret that is vnknowne sins which Gratious Dauid prayes to be cleansed from 2 Where our ignorance lies may there not bee stifnes in continuing the sins without impeachment of our gratious estate 3 Where meanes of conuiction are affoorded but the minde not inlightenend to discerne strength of Reasons Is it not possible thinke you there may be grace though the sin continued This Rule I walke by where I see obedience extended to the latitude of knowledge and honest purpose to correct what God shall heereafter euict to be sinfull to that man I allow the opinion of Gratious Vse Vncharitably Censorious we are growne aboue measure when euery peccadill is thought incompatible with grace when Ignorances or infirmities are deemed repugnant to sincerity point deuise a man must iumpe in Iudgement and practise with vs else wee proclaime him none of Gods halfe Anathema for my part to him who wilfully against his knowledge violates minima mandatorū of him who in greater is inuincibly ignorant and so sinnes while Iudgement is sound in fundamentals of Faith practise reformed in substantials of vndoubted moralities I wil hope as Paul God will in m Phil. 3.15 time Reueale In the interim affoord him my suffrage to be an Israelite indeed But admonish him as a Brother The second Branch of the Rule Where is 1 Actus Admonish him 2 Modus as a Brother Although for my part I thinke Saint Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to denote n Ioh. 11.14 veritie not similitude or rather to bee taken rationally because a Brother yet by inference falles in the Modus for if a Brother why not so to be vsed in admonition 1 Actus Admonish him who hath leisure may consult to this point o Thom. 2ª 2 a q. 33. Thomas and other Schoolemen somewhat voluminously yet profitably handling the dutie and circumstances vnder the title of Brotherly correption Thus they describe it Charitable minding the Brother to amend his life Termes of Scripture at three expressing so many degrees of it 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minding p Tit. 3.1 Remembrancing putting in minde of dutie without any so much as tartnes in proceeding 2 q 2 Cor. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a paenous kinde of warning ioyned with reprehension 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 1 Tim. 5.1 Obiurgation or tart chiding and without some acrimonie of speech and termes of Rebuke or Reproch They well aduise and sutablie to the Apostle that with chastening or chiding reprehensions people may not meddle that being appropried to those in authority 2 Whereof The generall is of mending their amisse particulars auaileable that way are 1 If we minde them that their fact is sinful there be that sin of ignorance cause them to know their transgression shew them their sins Isai 58.1 2 Tim. 2.25 2 Of the greatnes of their sin according to the kinde degree or circumstances of it It s natural to most to little their sins thence issues little regard to auoide or amend them 3 Of the perill or hurtfulnes of sin the staine guilt punishment that
men 3 The Rule or Motiue Iustice 4 Time of Retribution When the Lord Iesus shall be reuealed The generall of certain d Rom. 2.6 2 Cor. 5.10 Apoc. 22.14 Retribution according to our workes I passe by pointing onely with the finger to the places pregnant The seuerall Recompences apportioned to each sort are worthy our notice 1 To them that trouble you Tribulation Vengeance God hath in store as for all Impenitents so most certaine and grieuous for the Troublers of his Saints It was Cyprians obseruation that mans crueltie neuer raged against Gods Church but it had subsequent as an Acoluth some Remonstrance of extraordinarie vengeance from God in Warre Famine Pestilence or some such like euill Arrowes of the Almightie And who can name me the persecutor except penitent who euer died a dry death from the dayes of Cain to these of them who walke in his steps At least without some remarkable note of Gods eternall vengeance in hardnesse of heart or desperate horrour that make way to heauiest damnation Their soules I doubt not many frie in Hell their bodies shall one day be cast againe to their soules to augment their torment that as there hath beene betweene them Societatas operarum so there may be also tormentorum Vse I wish it seriously meditated by the generation of Ishmael whose hands indeed are now restrained from bloud yet hearts boyle with malice against Gods annointed ones tongues shoot out arrowes full of deadly poison against the Saints 1 You cannot be ignorant how the Lord hath protested the touch of them to be as the touch of the e Zec. 2.8 Apple of his owne Eye so tender 2 How our Sauiour interesseth himselfe so farre in their persecutions as to esteeme them f Acts 9.4 his owne 3 How you proclaime your selues the g Gen. 3.15 feede of the Serpent 4 Feele in your selues if shame would suffer to confesse emptinesse of Grace horrours and feares sometimes dreadfull yet are these but the beginnings of sorrowes Oh consider I beseech you consider that great day of Retribution wherein the Lord Christ persecuted by you in his members shall come armed with heauiest vengeance to be infled on such as trouble his As I thinke to Martyrs belongs the hight of ioy and glorie so to Martyrers of Saints the depth of hillish torments For them is reserued the blacknesse of darknesse for euer Tribulation to them that trouble The paranomasie or paronymie I thinke is not casuall nor meerely point of Rhetorique but inâ—ended to point at the Talio God holds in recompencing There is in Gods Retributions of euill vsuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retale in the same kinde God cals men heare not They shall h Pro. 1.24.28 â— call and crie and God will not heare Afflict not the fatherlesse and widow if so i Exo 22.22.24 your children shall be fatherlesse your wiues widdowes subiected to like afflictions k Iac. 2.13 Iudgement there shall be mercilesse to him that will shew no mercie trouble to the troublers of Saints See Iude 1.6 7. Vse So that in their owne Courses the vngodly may see their owne fate In their owne kinde God will repay them Doe they loue cursing It shall l Psal 109.17 18 19. come to them as the girdle about their loines so close And as oyle so shall it pierce into their bones You that are so rigorous that no moat of your Brother can scape your censure of insinceritie Take heede you finde not men onely but m Mat. 7 2. God as Criticall in his Censures But why is this interlaced in the Comfort Is it may it be any solace to Saints to see their persecutors vnder vengeance Ans Whither in what sort with what Cautions Gods Children may take Comfort in the destructiâ—n of the wicked is an ancient quaeree Dauid n Psal 58.10 The Righteous shall reioyce when he sees the vengeance In heauen is heard an o Apo. 19.6 7. Alleluiah at the downfall of Babylon p 18.20 Holy Apostles and Prophets are excited to reioyce because God had auenged them on the Whore Yet 1. in miserie as it is miserie no Saint reioyceth But 2. as thereout results glorie of Iustice Power Truth to God the auenger of their obstinacie 3. As in their owne exemption from like obstinacie and damnation they see the specialtie of Gods Grace to themselues 4. As they obserue the Lord interessing himselfe in their quarrell and so testifying how pretious the death of Saints is in his sight herein they finde cause of solace and reioycing 2 And to you that are troubled rest The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred vsually refrigerium Refocillatio that is in our English Refreshment Answering to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostle Acts 3.19 Interpreted to denote our Cessation and quiet Resting from trouble There q Heb. 4.9 remaines then a Rest to the people of God They shall t Isai 57.2 rest in their beds They Å¿ Apoc. 14.13 rest from their Labours Of it you may conceiue three degrees 1 From the hurt in this life 2 From the smart or sense at death 3 From the touch of euill after the Resurrection Vse t Iac. 5.8 Patient your hearts sith the comming of our Lord the day of full Redemption of perfect tranquilitie draweth nigh There is amongst vs a generation it seemes of Ishacar u Gen. 49.15 Rest they say is good It is good if it be good but here is not our Rest remember what * Luc. 16.25 Abraham said to the Glutton And how terrible is that threat of our Sauiour x Apoc. 21.8 to fearefull and vnbeleeuers of no lesse then fire and brimstone for euer to them that for loue of ease or feare of trouble haue bid farewell to faith and feare of God With vs. Apostles and Prophets or if there be any more eminent then they in the glorious Kingdome of Christ with them we haue our partnership in that Beatitude our paritie in this piece of it Resting from Troubles They come from East and West and sit downe with y Mat. 8.11 Abraham Isaaâ— and Iacob those worthies of Patriarchs in the Kingdome of heauen Panam damni they say in Hell All equally suffer as much Paganish Infants as Christian Rebels or Reuolts though paena sensus be proportioned to degrees of sinning And in heauen all equally haue rest from labours meanest Christian as most glorous Martyr And in this respect the denarius diurnus is equall In beatificall vision some haue greater some lesse claritie according to their diuers measures of sanctitie and puritie of heart Vse Animate we our selues with this meditation vnder the Crosse though by the world counted the skumme and of-scouring of the earth Though by some of Gods owne through partialitie ouerlooked and counted scarce worthy to be set with the dogges of their flocke yet 1. God hath z Iac. 2.5 chosen vs also
2. And to be rich in faith 3. And heires with the mightiest amongst them of the Kingdome which he hath promised In one part of the Reward wee haue our paritie in all our partnership with the most eminent among Saints The motiue to recompence followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing it is a iust thing with God Q. Is it of Iustice that God rewards the patience of Saints so as it is that he punisheth the crueltie of their persecutors Ans Confessedly it s true The recompense of the righteous is oft ascribed to Gods a Heb. 6.10 2 Tim 4 8. Iustice But 1. Iustice sometime denotes Gods b 1 Iohn 1.9 fidelitie promittendo se fecit debitorem He should doe wrong to himselfe to forget our worke and labour of loue which by promise he hath bound himselfe to reward Wrong also to vs whom with faire promise he hath led on to endure such hardship in his seruice But God is faithfull 2 In respect of Christs meriting not so much to himselfe as to vs with such a price Remission of sinnes esteeme of righteousnesse Crowne of righteousnesse it is of Iustice that our tolerance is rewarded as Paul intimates very b Rom. 3.26 pardon of sinne to be of Iustice in respect of Christs satisfaction equiualent to the violation of Gods Maiestie though in respect of vs it be of meere Grace 3 There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rigorous Iustice let no man thinke his patience or suffering can at that barre of common pleas chalenge reward vae etiam laudabili vitae Hominum si remota misericordiâ discutias eam And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderate Iustice as in a Court of Chancerie especially when a Church man sits in it Such as the Gospell propounds and according whereto the whole of Christianitie is censured According to rigorous Iustice the sinners selfe should satisfie According to moderate Iustice a Mediatour interposeth and his satisfaction is accepted According to rigorous Iustice nothing but perfect is tolerated in our workes According to moderate Iustice the weake endeauours of Gods Children are crowned Hence say some moderate Papists Though there be Iustice in Retribution to both kindes yet not like Iustice in dispensing the Rewards To euill workes is due eternall punishment out of the nature of the workes To good workes eternall life onely by positiue ordinance of God 4 Quoad genus It s of Iustice that it should be well with the Righteous Ill with the wicked hitherto there is agreement in generali ratione iusti That it should be so ill with the wicked heere is also exacta ratio iusti But that it should be so well with men vnperfectly righteous heere is apparent mixture of vnmerited mercy Vse 1 How doth it augment the comfort of Gods Children to meditate his very Iustice is ingaged for their refreshment We haue heard experimented his mercy and grace in our afflictions tempering them to our strength giuing c 1 Cor. 10.13 issue with the temptation granting d Ez. 9.8 reuiuing from our seruitude proportioning e 2 Cor. 1.5 comforts exciting manifesting increasing grace by afflictions filling vs with f Rom. 15.13 ioy and peace in beleeuing that we might taste how sweete the Lord is in this life and long to be satisfied with fulnesse of Ioy at his right hand If this be too little his very Iustice lies at gage for our refreshment and full redemption should not shall not the g Gen. 18.25 Iudge of all the world doe right Or shall not this make vs say Amen to Dauids Asseueration Verily there is a Reward for the Righteous that 's as verily true as it s doubtles there is a God that iudgeth the earth So saith Amen the faithfull and true witnesse 2. Serues it not also to terrifie and astonish all gracelesse men Especially those of h 1 Ioh. 3.12 the broode of Caine. Who ledd either with hatred of good men or goodnes or with fancie of vniust mercie in God i Iac. 5.5 6. nourish their hearts as in a day of slaughter euen when they condemne and kill the Iust Who shall stand before the Lord in the day of his fierce wrath and reuelation of his iust Iudgement least they who haue abused the bountifulnes long-suffering and tolerance of God No man blames them to thinke Gods mercy greate for its infinite rather for thinking his mercy not iust That Iustice of the mercifull God they may obserue sometimes to breake through the vaile of mercy and to wreake it selfe vpon the troublers of Saints The iust Lord sometimes awaketh as a Gyant refreshed with much wine as a Lyon tearing in peeces when there is none to helpe That by seuerity on some particulars hee might warne all to repent and minde them of the wrath kept in store for the impenitent some are heere punished saith Saint Augustine that we may know there is a Prouidence taking notice of all not all that we may know there is a iudgement to come Instances take Sodome the old world Angels you will see it is true k 2 Pet. 2.4 ad 10 God knowes to deliuer his out of temptation and to reserue the vniust to the day of Iudgement to be punished Then shall Iustice breake forth in furie thorough the cloude of mercy so long ouershading it so much the more furious by how much the mâ—re his mercy hath binne contemned Master said the Disciples when shall these things bee When the Lord Iesus shall be reuealed from heauen But till then is the full Recompence of the righteous and full vengeance of the wicked mercifully yet iustly deferred Art thou come to torment vs l Mat. 8.29 before the time say Spirits of Aire reserued to the Iudgement of the great day m Apoc. 6.10 How long Lord holy and true Soules vnder the Altar Not as if Diues now n Luke 16.25 receiued no paine nor Lazarus comfort But for that neither hath yet receiued the whole nor the whole of either their full retribution That made Bernard say Martyrs glorified in their soules haue yet some reflexion of loue vpon themselues for their bodies sake remaining vnder the dominion of death That makes me thinke damned soules in hell tremble and are more tormented at thought of the Iudgement to come because then their bodies instruments of their soules weapons of sinne to fight so stoutly for vnrighteousnesse shall be reunited to augmentation of their torture Of respiting full recompence of the iust conceiue these Reason 1. That o Heb. 11.40 they without vs might not be perfected Nor we without after-commers from Gentiles and Iewes receiue complement of our Beatitude 2. Besides though after death we be all extrastatum merendi aut demerendi for any personall performances yet a vertue operatiue of example or counsell we leaue behinde vs the sauour of the good as of Christs oyntment powred out p Cant. 1.2 drawing
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
where hath the righteous bin forsaken Experiments God hath giuen vs in others experience of his mercie in our selues g Psal 77.5 Remember the dayes of old 3. God would by this meanes loose our hold-fasts on flesh and teach vs to h 2 Cor. 1.9 rely wholly vpon himselfe And of Pauls proeme hitherto the Consolation followes VERS 5. Which is a manifest token of the Righteous Iudgement of God that yee may be counted worthy of the Kingdome of God for which yee also suffer TWO grounds of their Comfort are here couched 1. From what their afflictions or patience signifie or manifest 2. From the end to which they are subordinate 1. They are an euidence or manifestation of Gods iust Iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some take appositiuè in Recto Casu referring it to the persons of Thessalonians afflicted you suffer and in suffering are a document or manifestation of Gods iust Iudgement Gods iust iudgement these apprehend the seueritie of his wrath kept in store for the wicked And if any aske how they in suffering or their sufferings manifest Gods seueritie in punishing the wicked thus they specifie and expresse themselues Reasoning a minori ad maius If God so seuerely chasten the mortified reliques of sinne in his children how much sorer vengeance hath he in store for the children of disobedience men that giue themselues ouer to worke wickednesse with greedinesse Probably they interpret Inferences of like kinde being frequent in Scripture If i 1 Pet. 4.17 Iudgement begin at vs what shall the end be of them that obey not the Gospell of God k Luk. 23.31 If they haue done this to a greene tree what shall be done to the drie confer Pro. 11.31 ler. 25.29 And certainly its true the sharpnesse of God towards his children in their leuiora delicta argues his extremer seueritie against the wicked in their wilfull enormities able to interpose nothing twixt them and his wrath nor bloud of Christ which they haue l Heb. 10.29 trampled vnder their feet nor spirit of Grace whom they haue despighted nor excuse from want of Meanes or time of Repentance nor claime of promise which they neuer had Grace to apprehend nor haue by obedience kept their restipulation That were they not all more then phreneticke horne mad neuer would wicked men insult ouer calamities of Gods children they being the looking-glasse wherein they may see resplendent their owne blacker fate But against this exposition are these Reasons 1. It s not said their persons or sufferings euidence the rigour or seueritie but the iustice of Gods iudgement 2. Nor in truth are the afflictions of Gods children in propertie of speech paenae vindictae or satisfactoriae But fatherly tutorings trials preuentions reducements c. 3. Afflictions spoken of are specially persecutions which no man thinkes punishments for sinne but troubles for righteousnesse 4. In explication of proceedings in this iust iudgement of God reference there is as well to the glorious recompence of the iust as to the vengeance of the wicked Thus I conceiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wel supplied by Master Beza and our translators by Asher which is that is which afflictions or tolerance of euils is a manifest token of the iust iudgement of God And looke to what followes you will easily apprehendment the generall iudgement to come here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the iust iudgement of God as elsewhere in one terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also is subioyned expression of particular proceedings referenced as well to good as bad Confer locum Rom. 2.5 6. c. That iust Iudgement I here vnderstand the Act of Gods distributiue Instice dispensing recompence according to the qualitie of euery mans person and demeanour Quest Why called Gods iust Iudgement Is there not Iustice in the present Gouernment of the world in the prosperitie of the wicked afflicted estate of the righteous Resp God forbid But what if we apprehend the Epithite giuen to the last Iudgement 1. with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. or in regard of the almost no mixture of mercie with Iustice then to be exercised Certainly in the present dispensations of Prouidence Iustice is so exercised that yet Mercie seemes to be predominant 3. Or because then shall be the fullest declaration of Gods Iustice which seemes in state of this life to be obscured in the present prosperitie of the wicked and pressures of the righteous Gods Iudgements said Austine are aliquando aperta aliquando occulta but semper iusta The Iustice of secretest dispensations shall then appeare to men and Angels And in this respect perhaps is the Iudgement of the Great day called the Iust Iudgement according to the Rule Things are said to be when they appeare or begin to appeare such as they are The greater difficultie is how th' Afflictions or tolerance of Saints manifests the iust Iudgement to come how followes th' Argument Gods children are now afflicted therefore there is a iust Iudgement to come Thus vsually its resolued 1. Else were they m 1 Cor. 15.19 of all men most miserable 2. Else God n Heb. 6.10 vnmindfull of promise to crowne their patience 3. Else vniust if he not onely deferre but take away the recompence of his Seruants stablished I say not vpon condigne nor so much as congruent Merits of Saints but on positiue ordinance of God and merit of his Sonne vt verbo dicam o Psal 58.11 Verily there is a reward for the righteous Doubtlesse a God that iudgeth the earth His Promise Nature Office of a Iudge oblige him to render it In this life it s not rendered therefore there is a iust Iudgement to come Apply we the whole to the Apostles purpose the Result is this A meane to patient and solace our hearts in that seeming ataxie and confusion that there be righteous to whom it comes after the worke of the wicked Contra is to cast vp our eyes to consider the Iustice of the Iudgement to come Then shall men p Mal. 3.18 returne and discerne betweene the righteous and the wicked as Salomon seeing like disorder I said in my heart God shall iudge the righteous and the wicked for there is a time there for euery purpose and for euery worke Eccl. 3.16 17. Truth is it s one end why the Lord thus orders the state of this world thereby to nourish in vs perswasion of a Iudgement hope and desire of a life to come Lord how lye we sucking at the earth longer then God is pleased to remember vs with his Rods And say of Earth as Peter of his little heauen bonum est esse hic yea more then Peter faciamus Tabernacula here let vs pitch our mansion Not onely Ieshurun when he was full wantonly kicked with his heele but Iedidiah growes lasciuious through abundance of peace In all things I admire the wisedome of Prouidence In nothing more then in Gods so ordering the state of his
Paul to expresse the true God by which yet suites well to Magistrates as the very phrase is applyed 1 Cor. 8.1 2. Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had more fully expressed the intention had it binne of the true God 3. And why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though there be many that are called Gods yet to vs there is but one God 1 Cor. 8.5 That the sense may be this In his pride so arrogant and intollerably ambitious that hee shall aduance himselfe aboue all Magistrates and their Authority on earth Not that onely that is inferiour but that also which is Augustus like vniuersally monarchical no lesse then Imperiall Did euer Popish pride aspire to such height That Seruus seruorum Dei brookes he the style of Rex Regum and Dominus Dominantium Resp 1. His facts full of Luciferian ambition knowne stories will fill you withall To speake of Kings of Italie France England and translating their Kingdomes oft attempted sometimes executed were to make his pride seeme ouermoderate these were but Dij minorum gentium What say you when Emperours must waite at his Gaâ—e and pray and pay too to bee admitted to his presence When they must thinke it their grace to hold his stirrop and beare the checke for ill hostlership in mistaking the right When their fauour is counted high to kisse his feet and wrath of that holinesse is implacable for that he heares not the sweet Busse cry smacke Vah Lucifer That one demeanour of his towards Frederick Barbarossa proclaimes him in pride The great diuell Incarnate Creeping comes the Emperour to that beast Alexander the Third naucler gene al. 40. Chronicon colonicâ—se Sabellicus and kisseth his feete to obtaine absolution from a sentence of excommunication would you thinke it He sets his foot on the necke of the Emperour now prostrate before him and as well became the Vicar of Hell applies to himselfe in that fact Thou shalt walke vpon the Aspe and Basiliske the Lyon and Dragon shalt thou tread vnder thy feet How doth naturall affection curbe Heroicall spirits How did papall pride in this Monster exceed it selfe But these may seeme insolencies personall and but in ceremonie of deportment What say you to deposing of Kings of Emperors or if any thing may be in Magistracy a transcendent to them Facts read frequent in the Cardinall not related onely but iustified as done de Iure and pleaded as euidences to prooue Bellar. de Rom. Pont. lib. 5. cap. 8 that the Pope hath supreame power temporall on earth though not directly yet in ordine ad Deum and all spiritualia So far then as this property may aduance the Pope hee hath best right of all miscreants to be that Antichrist Vse How long Lord holy and iust doest thou not auenge the bloud of thy seruants the abasures of thy Lieftenants vpon that false Prophet and the Beast Stirre vp O Lord the Spirit of Princes that once the lofty lookes of the proud may be brought low Who is there amongst the Lords anointed ones whose heart the Lord hath inclined to be instrument of his vengeance vpon the Whore His God be with him And if hereto the offering of the people be not willing vnworthy they to see the peace of the Church But trow you shee hopes or meditates anew to procure England to carry the Saddle Oh papae Asina shall it euer be againe the style of England If so I le say the diuell rides vs. So that he as God sitteth in the Temple of God shewing himselfe that he is God 2. The second degree of his pride respecting God in two Branches 1. Imitation or as you may conceiue it pretensed representation of God 2. Aemulation for he beares himselfe as God emulating his actions and authority or if you will you may thus particularize there is noted 1. Râ—gimen 2. Locus Regiminis 3. Authoritas 4. Modus regendi 1. Sitteth sedere for Cathedratica potestate praesidere as the vse of the word is frequent in Greeke and Latine Authors and Scripture is not abhorrent Estius ad locum See Acts 18.11 Mat. 22.1 As if th'Apostle meant withall to point vs to his profession and quality of life a Bishop or professed Teacher and Gouernour of the Church he should be to which accords that in Saint Iohn his stile is Starre and false Prophet 2. His Cathedra sedes Episcopalis his See is noted the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Templum so is th' originall which hath giuen occasion of diuerse Rendrings and expositions Saint Augustine In Templum De Ciuit. dei lib. 20. cap. 19. quasi ipse sit Templum Dei quod est Ecclesia as if hee were the Church Seipsum Ecclesiam vendicabit vicem Ecclesiae geret which if it were the Sense would lead vs by the hand to dubbe the Pope Antichrist For Truth is howsoeuer the Name of the Church be oft pretended as the sole infallible Interpreter of Scripture Iudge of Controuersies c. Yet in th'vpshot all is resolued ad Papam nor people nor Pastors nor Fathers nor Councels are that Church except they haue the suffrage of the Pope wherefore euen to Authoritie of Councels the answere must be rested in They wanted Popes Authoritie first to congregate them secondly to guide them by presence of himselfe or Legates thirdly to approue them by his suffrage But thus rather conceiue th'Apostle willing to denote the place of his Regiment the Enallage of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not infrequent in Scripture Mat. 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. in the Citie Nazareth Mar. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the sense is apert this in the Temple of God What that is is the doubt saith the Cardinall the Temple at Hierusalem and before the Temple of Salomon Contra what 1 that of old built by Salomon repaired by Ezra and Nehemiah beautified by Herod It s ruined not a stone left vpon a stone nor is hope of reedifying Mat. 23.38 2 some other to be reared out of the ruines thereof by Antichrist But would the Apostle call that the Temple of God the diuell he would It s Augustines Argument against that opinion Aug. quá supra Thus rather Hieron ad Algasiam q. 11. in the Temple of God that is in the Church of God so Augustine Hierome Hilarie Chrysostome and the Cardinall wilfully forgat himselfe when he said that in the Scripture of the new Testament by the Temple of God is neuer ment the Church of Christians but perpetually the Temple at Hierusalem What say we to these Scriptures 1 Cor. 3.16 17. Know yee not that yee are the Temple of God mox The Temple of God is holy which yee are See also 2 Cor. 6.16 Apoc. 3.22 the result of sense is this hee sits in the Church of God as in his Episcopall See
pleasure dispensing yea cancelling the lawes of God for by his owne Traditions Vse Let that exorbitancie of this spirituall Tyrant encrease our detestation of his pride make cautionate against his bondage Woe to that land whose Princes Rule by absolute soueraignty not by lawes what differs that Regiment from Tyranny But woe and alas When they x Psal 2.3 breake the bonds of Gods lawes asunder and castaway those cords from them who is Dauid or the Sonne of Iesse Is scarce worth the name of Rebellion That of Pharoah is to bee trembled at y Exod. 5.2 who is IEHOVAH that I should obey his voice that onely suites his holinesse And of his description and Reuelation thus farre VERS 8. Whom the Lord shall consume with the spirit of his mouth and destroy with the brightnes of his comming HIs destruction followes The mention inserted to preuent the ouer-discomfort of Gods Children The degrees of it are two 1. Consumption 2. Abolishment Amplifications of Both By 1. Author the Lord. 2. Meanes 1. Of consumption the Spirit of his mouth 2. Abolishment brightnes of his comming That there shall be an vtter destruction and ruining of Antichrist and his Kingdome we hence learne not without much solace compare Apoc. 14.17.18 Whence you may informe your selues who this Antichrist is what his kingdome where his throne no other then Rome c. What the instruments who the chiefe worker of his ouerthrow c. And all that his pride or our infirmitie may obiect preuented for strong is the Lord God who iudgeth her Apoc. 18.8 Vse 1 Aeternae Romae is to Saint Hierom and Prosper the name of Blasphemy written on the fore-head of the Beast Hierom. ad Algas q. 11. Prosp ds prouid praedest cap. 7. Apoc. 13.1 No nay but Rome must be the Church against which the gates of hell preuaile not perpetually it must endure to the end of the world Oh fooles and slow of heart to beleeue all that the Scriptures hath spoken to dreame of perpetuity of that Synagogue of satan which the Lord hath begunne to demolish threatned vtterly to abolish Can you obserue hir already in her comsumption and with a proh dolor bewaile the daily defection of Kingdomes and Nations from hir and yet dreame of hir perpetuitie Estius in 2 Thes 2.4 But thus must they be blinded whom God will haue deluded With this hope let Gods people solace themselues so much the rather for that his day draweth nigh And let all Gods people the holy seed if any amongst them z Apoc. 18.4 come out of her that they be not longer partakers of her sinnes and receiue of her plagues Degrees of destruction 1 Consumption a lingring wasting of him and his kingdome See Psal 78.7 8. Iezabel this Queene of whoredomes is not at once cast out of the window first a Apoc. 2.22 into her bed of languishing Why not at once destroyed Resp With b Rom. 9.22 much patience God beares the vessels of wrath prepared to destruction These Reasons are of it God knowes to vse euill things well 1 Antichrist g Isai 10.5.12 as Ashur his rod to scourge his Church 2 His instrument of their triall See Apoc. 6.10 11. meanes of their crowne 2 Slay them not least my people forget it Psal 59.11 13. 3 The holy h Apoc. 18.4 remnant by sight of his languishing rescued out of the Iawes of death 4 That by these beginnings of sorrowes themselues if possible might be brought to repentence see Apoc. 2.21 5 There is a secret insinuation of spirituall Iudgement furthered hereby while they thorow indignation at the wrath and wan hope to recouer grow more obdurate in euill 6 Their last vengeance aggrauated by this occasion because those i Iob. 36.13 hypocrites call not no not when God bids them The meanes of his consuming the breath of the Lords mouth that some interpret the bare command of Christ without any ministerie of man others metaphorically to denote how easily the Lord shall worke it solo flatu oris if he but blow vpon him he is consumed Rather thus saith Caietane Spiritu Sermonis Euangelici c. the preaching of the Gospell called by the Prophet the rod of his mouth the spirit of his lips Isai 11.4 Agreeing whereto is that of Saint Iohns Angell hauing the eternall Gospell to preach and thereby to reduce the prophane and superstitious world bewitched by Antichrist to the true feare and pure worship of God see Apoc. 14 6 7. Euents accord it Not with sword or speare but with this k 2 Cor. 10.4.5 weapon of our warfare hath the Lord demolished the strong holds of Antichrist those high things exalted against the obedience of Christ. Read Historie of Luther in Sleiden Congruitie of the instrument you easily discerne when you consider the maine pillars of Popish Religion to be 1 Ignorance and 2 Errour easely as mists vanishing when but the beames of Truths light appeare to the world Vse 1 Oh the hypocriticall pretenses of their concealing Scriptures from notice of the people they are l Mat. 7.6 holy and pearles must not be hazarded to contempt of swine difficult and obscure the m 2 Pet. 3.16 vnlearned and vnstable may peruert them to their owne destruction But out vpon those blasphemies they are hellish the Scriptures a nose of waxe a Lesbian Rule a dumbe Iudge Inkie Diuinitie Spake Peter thus your pretended predecessour in the Popedome 2 Pet. 1. Truth is you know it well n 1 Sam. 5.3 4. the Arke and Dagon light and darknesse haue as good concord as Popish Faith and the Gospell Hence is the locking vp of Scriptures in an vnknowne tongue enclosing Interpretation to Rome verifying that Haeretici Lucifugae Scripturarum chiefely Antichrist Wonder you hence came his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his irrecouerable consumption whereof he yet languisheth As many as long for the prosperitie of Sion the downfall of Babylon pray 1 that the o 2 Thes 3.1 word of God may haue free passage and be glorified 2 That p Eph 6.9 vtterance may be giuen vs instantly to preach the eternall Gospell with q 1 Cor. 2.4 euidence of the Spirit and power 3 That daily God r Mat. 9.38 would thrust forth labourers into his haruest that if it may be we liuing may beare our part in the ſ Apoc. 19.1 2 3 Halleluiah of Saints at the fall of Babylon And shall destroy with the brightnesse of his comming The second degree of his destruction abolishment or vtter ruine at least eneruating in such sort as he is lest without power and efficacie Vnderstand it of his person place authority c. see Apoc. 17.18 19. whither of his doctrine and Religion also so that none shall be left embracing or professing it is another question where with I meddle not The meane of his vtter ouerthrow the brightnesse of Christs comming But denotes it the meane or not rather
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
it is articled in our Creed recorded in the Gospell yet are Iewes Infidels in those very Articles Why they belieue nor cause nor auaile of his passion which is the life of Euangelicall truth couched in those Articles the cause u Rom. 4.25 our sinnes not his owne the auaile our * Heb. 9.12 Redemption and Iustification Yet its true both cause and auaile Papists in a sort belieue that he died an Innocent for the Nocent to expiate our sinnes Where then is their Infidelity that in suffering he intended expiation of all sinnes mortall and veniall discharged vs of all guilt and obligation to all punishment temporall and eternall they stiffely deny our selues must satisfie for veniall sinnes procure discharge from temporall punishments by our owne voluntary passions and penous good workes That Christ is mediatour of Intercession and Redemption Papists belieue herein are orthodoxe in faith that he is the * 1. Tim. 2.5 1. Iohn 2.1 2. sole meritorous mediatour of Intercession and impetration they belieue not herein they are Infidels Saints and Angels meritoriously intercede for vs that is the lye of their faith sic de Reliquis 2 Next let be cousidered the generall acknowledgement of Scripture and all doctrines contained in Scripture to be of God acquits not of particular Infidelity for what if hereticall sense be forced vpon the letter and in that false sense be belieued there is a lye vnder that faith there is infidelity if to Scriptures in right sense taken credence be denied Exemp That the Text in Iohn Father Word and Spirit are y 1. Iohn 5.7 one is Gods word no Antitrinitary denieth but that onenesse is by consent of will puts the lye in their faith not by identitie of Essence is their Infidelity that faith iustifieth in the sight of God Papists deny not But as a quality principall in vs and as the beginning and first step to iustice which they imagine inherent in vs that 's the lye in their faith That as an instrument apprehending and applying the righteousnesse of Christ for which we are accounted righteous by which alone we stand iust in Gods sight this they belieue not in this they are Infidels 3 Lastly let that be weighed that in the points which orthodoxly they professe to belieue the formall obiect of their faith is not veritas prima but the testimony of the Church humane faith makes not a Christian he is no better then an Infidell in respect of diuine faith who hath no higher reason then humane Authority or Reason of his belieuing Summe vp all the result in this who so denies credence to any part of Truth couched in any Article is in that respect an Infidell who so belieues the letter of Scripture not belieuing the sentence flowing from right Interpretation is so farre an Infidell who so belieues the Gospell onely because the Church testifies it to be Gospell not because the Author reuealing it giues such Testimony is neuer a whit lesse then an Infidell Such are Papists Ergo Infidels that is culpable of partiall Infidelitie Vse My hearts desire and prayer to God for Papists is that they may be saued my hope that many yet Papists shall be saued Howbeit of them which liue and dye Papists I must professe my charity cannot be so charitable as to thinke they shall be saued 1 They are falsified in their faith belieue lyes no lesse then damnable heresies 2 They are without faith in the points which are the very heart and soule of the Gospell The good Lord giue them eyes to see hearts to bewaile and forsake their heresie their infidelity that so they may come out of snare of the diuell flye from the wrath to come 2 Their second sinne making lyable to damnation is taking pleasure in vnrighteousnesse Theophilacts interpreter renders qui oblectati sunt in iniustitia The word signifies a willing pleasing selfe-propention not without much contentment vnrighteousnesse take as before to denote vniuer salem iniustitiam sinne and wickednesse such should the sectaries of Antichrist be men finding pleasance taking delight in their owne and others viciousnesse A vice or degree of viciousnesse incompatible with Grace Salomon notes it the property of the wicked to z Pro. 10.23 reioyce in doing euill to delight in the frowardnesse of the wicked Saint Paul makes it a Rom. 1.32 more heinous then doing euill Saint Bernard to Eugenius noting the seuerall steps whereby men descend to the depth and bottome of desperate contempt rankes this in the middle when a man first enters into a course of sinning especially against conscience he finds his first fact a burthen intolerable 2 let him iterate it of intolerable it becomes grauy onely frequent it of graue it s made 3 leue custome it it proues 4 insensible 5 not long ere it s made delectable 6 The taste of pleasure makes it desirable 7 That excusable 8 By and by desensible 9 Till at last it becomes gloriabile matter of boasting to which what can be added in the measure of sinfulnesse Is it chargeable on Papists Resp On no Christians more I spare mention of their exulting in their owne impieties and Idolatries perhaps the people thinke they ought so to serue God But who euer knew Papist other then practiser abettor triumpher in the vilest pollutions of that day of rest which God hath sanctified to himselfe from the beginning And what ioy is it to see or heare the exorbitancies of men of the contrary Religion what Dauid with b Psal 119.136 Riuers of waters bewailed Lot c 2 Pet 2.8 vexed his soule from day to day to behold and heare partly for the dishonour of God partly through compassion of the sinners miserie these ioy in with the ioy of haruest or such as they are affected withall that diuide the spoile But out vpon filthinesse of fornication the companion of Popish Idolatry was euer Papist knowne to scruple this sinne not to extenuate it as veniall not to excuse it as a tricke of youth to ioy and glory therein as in a point of manhood But scatter Lord scatter our cruel enemies that delight in bloud strong must the infatuation be to no lesse then extinction of the light of nature from which issues reioycing in massacres of Christians and in spilling of bloud wherein yet the scarlet Whore and her Sectaries ioy euen to laughter and as Cannibals finde sweetnesse in no liquor inebriating more then in bloud Vse And yet must we hope Papists so liuing and dying may be saued Summe vp the whole thus is their description by properties 1 Falsified in their faith 2 Faithlesse towards the Truth 3 Sporting themselues in their deceiuing taking pleasure in vnrighteousnesse Belike Heretiques Infidels Impenitents may be saued yet said our Sauiour He that e Marke 16.16 belieues not shall be damned and f Luke 13.3.5 except yee repent yee shall all perish or what thinke we is false faith sauing is faithlesnesse towards
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
circumstances suppose it by a man in faith The law I confesse requires to euery worke it crownes allowes aliquid vltra Non onely 1 Rem 2 modum 3 but mensuram gradum perfectionis But f Rom. 6.14 wee are not vnder the Law but vnder Grace Infinite varietie are such good workes in They dreame who fancie no workes good but those of mercy visito poto cibo c. So many commandements so many good workes so many seuerall dueties enioyned in euery commaundement so many seuerall sorts of good workes which yet Paul hath reduced to these three heads workes 1 of g Tit. 2.12 Pietie 2 Iustice 3 Sobrietie comprising vnder iustice those of mercie wherto also Popish common-placemen referre mercy and the workes thereof as to their head Vse Herein pray to be established 1 h Mat. 26.41 Nature is a holdbacke a draw-backe 2 i Isai 49 4. Encouragements are few from men 3 Yet k Mat. 10.42 reward is great in heauen 4 Commoditie much on earth 1 Simple aliens l 1 Pet. 2.1 preparatiuely won 2 m Tit. 2.5 Blasphemers mouthes stopped 3 Gospel adorned 4 n 2 Pet. 1.10 11. Election and calling assured 5 Yea plentifull enterance into Gods Kingdome procured Yet hac lege that we o Gal. 6.9 be not weary of well doing for then p 2 Iohn 8. Gal. 3.3 we loose all that we haue wrought I conclude with that of the Apostle Therefore my bethren be ye stedfast and vnmoueable alwayes abounding in the worke of the Lord 1 Cor. 15 58. forasmuch as you know how that your labour is not in vaine in the Lord. So I proceed to the third maine part of the Epistle AN EXPOSITION vpon the second Epistle to the THESSALONIANS 2 THES Chap. 3. Ver. 1 2. Finally Brethren pray for vs that the word of the Lord may haue free course and be glorified as it is with you And that wee may be deliuered from vnreasonable and wicked men for all men haue not faith THE third part of the Epistle spent in Redargution of errour in practise suppose 1 sleeping of Church discipline towards the inordinate 2 The continued neglect of Pauls ordinance touching personall labor To reprehension whereof because the carriage of it is somewhat tart and peremptory The Apostles passage as to me it seemes is by prefacing somewhat insinuatiuely premising testimonies and signes of loue three in number 1 that he desires the helpe and comfort of their prayers 2 rests confidently perswaded of their obedience 3 Praies God for them euery of these a Testimony of Pauls loue continued but of them as manifestations of loue in the loose Of the first his crauing aid of their prayers vers 1 2. how it euidenceth Pauls loue and good opinion of them notwithstanding their exorbitancy you may easily conceiue weighing how it presupposeth Paul knew how little grace the prayer of the wicked hath with God and how his eares are open to prayers of righteous onely The words considered in themselues haue the forme of a prescript wherein is 1 the duety 2 the matter of it The duety pray for vs whereof see Annotata ad 1 Thes 5.25 this onely annexed Why is Paul so euery where instant with the people to afford him a See 2 Cor. 1.11 Eph. 6.18 19. Col 4 3. Heb. 13.18 Rom. 15.30 aid of their prayers Might he not presume his owne deuotion preualent enough with God somewhere ye haue him in the tone and phrase of beggars importuning the people for it I beseech you Brethren for the Lord Iesus Christ his sake and for the loue of the Spirit that you striue together with me in your prayers to God for me Resp 1. Perhaps or without perhaps its true b Iob 42.8 other Saints prayers sometimes obtaine for vs what our owne doe not 2 It cannot be that the prayers of many should be despised 3 The good and welfare of Ministers is the c Heb. 13.18 benefit of the people their prayers God requires to obtaine it 4 The tribute of thanks come home more plentifull d 2 Cor. 1.11 from many e Eccl. 4.9 10. Vae soli Two are better then one as in other things so in deuotion f Iam. 5.16 Single prayers are as the single haires of Sampson euery one hauing the strength of a man The prayers of many of whole Congregations as Sampsons whole bush able to ouercome the host of heauen almost to binde the Almightie Proud Scorner let his name be whosoeuer despiseth this helpe of owne weaknesse 2 The matter of the duety of two members 1 respecting their Ministerie vers 1. 2 their persons vers 2. Their Ministery 1 that the word of God may runne haue free course that is may haue speedy and vnhindered passage and propagation sometimes it s called the g Acts 6.7 growing sometimes the h Acts 13.49 spreading or carrying abroad sometimes the i Acts 12.24 multiplying of the word of God Not that it selfe in it selfe is multiplied but in subiecto as Act. 6.7 Reasons of the duety 1 hereby is Gods Kingdome enlarged 2 Satans demolished 3 our consummate blessednesse hastened Necessitie 1 opposites many to proceedings of Truth as Iames and Iambres to Moses 2 Persecutions of all sorts from all sorts of people raised 3 Timorousnesse of Predicants occasioned thereby 4 Reproach of the word 5 Ill liues of those that preach and professe it These and the like impediments meets the Gospell withall that were there not a diuine vertue to breake through all it had stopped in Sion whence it first began course Vse Now blessed be God that hath giuen vs a King nursing father to the Church defender of the Faith once giuen to Saints opposites else it hath as many as euer any age afforded witnesse the insurrections of multitudes when once the k 1 Cor. 16.9 effectuall doore is set open besides the swarmes of l Apoc 9.3 Locusts afresh chirping amongst vs And which without griefe I mention not the many exorbitancies of men preaching and professing the Truth All these exact our prayers for vnhindered passage You may adde in your meditation the miserable estate of many congregations in this Kingdome dispersed shall I say without a Shepheard or famisht with the Idole Shepheard Amongst whom besides confused notices and rumours of one Iesus and his death is scarce to be found any other knowledge of Iesus Christ and him crucified If any bowels be in vs they will yearne at their misery and m Mat. 9 36. pray God to send them n Ier. 3.15 Pastors after his owne heart to feed them with knowledge and vnderstanding And there are of that o Iohn 10 16. other fold which our Sauiour speakes of sheepe as I hope many whom the Lord will bring home p Rom. 11.25 The fulnesse of the Gentiles is not yet come in Nations many to whom the name of Iesus hath not yet
speciall qualification here insisted on is doing constant doing of what is commanded whither immediately or mediately God if that trouble any that Paul after blames them for not obseruing his ordinance and thence grow doubtfull how he professeth perswasion of their present and future obedience Thus he may satisfie himselfe 1 Howsoeuer there were some amongst them if not refractarie yet neglecting yet the many or more part heedfully obserued the Apostles iniunction 2 or though in some particulars they were blameworthy for inobedience yet in the maine they were vniuersally regardfull of what was inioyned 3 Or though their present doing was in particulars defectiue yet confident he was for the future vpon new admonition they would supply what was yet wanting But obedience he points vs vnto as the necessary qualification of them who shall partake the promises see Mat. 7.24 Iam. 1.25 Heb. 5.9 The Nature of it thus conceiue It s 1 doing what is commanded 2 therefore because it is commanded or as some specifie intuita preceptus or as Saint Peters phrase is for q 1 Pet 2.19 conscience of God To which if you adde that its vniuersall in all things commaunded 2 And constant if not without interruption yet without whole giuing ouer or surceasing the course ye haue what characterizeth you r 1 Pet. 1.14 to adoption and euidenceth your interest to the priuiledges of Gods people Vse Oh saith the Lord not without much show of passion that there were such a heart in this people Deuteronomie 5.29 What a face of religion and deuotion put they on in Ezechiel They sit before thee Å¿ Ezech. 33.31 euen as my people so complementing with the Lord and his Church Faces onely these are in pietie 2 Goe thou neere and heare all that the Lord our God Deut. 5.27.28 shall say and speake then vnto vs whatsoeuer the Lord shall speake vnto thee and wee will heare it and doe it They haue well said all that they haue spoken But ô that there were such a heart Deut. 5.27.29 Voyces these are as Nightingales praeterea nihil 3 To thou art vnto them as one that hath a very louely song of one that u Ezech. 33.32 hath a pleasant voyce and can play well on an instrument So tickles it the eares in the hearing yet vanisheth all with the sound Asses to thinke ares onely make a Christian See Iam. 1. Rom. 2. 4 The earth is filled with the knowledge of the Lord as the waters that couer the sea Lord that our obedience were in any proportion answerable how should the Lord delight in doing vs good But were our braine-pan as large as the long bilâ—-birds and fraught with profoundest knowledge what should all auaile vs without obedience except to aggrauate our condemnation Iohn 13.17 1 Iohn 2.3 Iohn 9. Iam. 4. vlt. Priuilegia they say are paucorum if obedieuce bee the qualification these blessed priuiledges belong not to many no not children of the Church Especially if ye shall notice how euen this qualification is further qualified Three particulars you may therein note 1 That its presumed to bee perpetuated for the future See Rom. 2.7 Gal. 4.18 6.9 Yet 1 pardon wee must pray all for interruptions in our course it s well if wee can say as Paul velle adiacet Rom. 7.18 And if with full purpose of heart wee cleaue vnto God Actes 11.23 endeauouring in all things at all times to keepe a good conscience Actes 24.16 Heb. 13.18 2 Slakings there befall vs sometimes of firmenesse in the purpose and languishings in the endeauour There was a man deare vnto God a man after his owne heart that had almost changed his resolution Psal 73.2 Yet almost was betweene But a man deliberately and wholly failing in his purpose and endeauourâ— of constant obedience I finde not one amongst the many thousands of Israelites indeed Vse Oh Ephraim what shall I doe vnto thee Oh Iudah how shall I entreat thee For your * Hos 6.4 goodnesse is as a morning cloud and as the early dew so goeth it away Atque vtinam ne in memore pelio x Gal. 5.7 ye did run well for a while yee seemed to reioyce in the light who hath let you still to obey the trueth this is not the perswasion of him that called you but I spare you Into foure rankes we may range all the children of the Church 1 Some that neither doe nor will doe See Ier. 6.16 18.12 Their speach is not more desperate then their state 2 There are who say they will doe but doe not procrastinatores And yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present moment is onely ours to bee reputed the onely season of saluation 2 Cor. 6.2 Hebr. 3.13 3 Some that doe but will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13.21 they loose what they haue wrought 2 Iohn 8. And better they had neuer knowne or set foot in the way of righteousnesse 2 Peter 2.21 4 Hope for saluation is of them onely who doe and will doe Rom. â— 7 I say as our Sauiour remember Lots wise Luke 17.32 1 If euer yee y 1 Pet. 2.3 haue tasted how gracious the Lord is that sweetnesse ruminated will animate to perseuerance 2 Succour thine owne weakenesse with meditation of the z Heb 12.2 reward 3 Dull languishing of flesh rouse with that affright of the Apostles Heb. 10.26 2 Peter 2.20 21. 4 And thus thinke also why shall I loose what I haue wrought Eze. 3.20 Gal. 3.4 2 Iohn 8. 2 As it s perpetuated to all time so enlarged to all iniunctions quae is here equiualent to quemque The vow of Israel Exod. 19.8 well pleased the Lord Deut. 5.28 but oh that there were such a heart It must be if euer we thinke to enioy our God to share in these priuiledges of his people See Psal 119.6 Iames 2.10 Matth. 5.19 Luke 1.6 Vse As Naaman so must Christians a 2 King 5.18 Lord bee mercifull vnto me in this our obedience is crost what with reseruation b Mar. 6.20 Herod in many things obeyes the Baptist but must be borne with for Herodias The refuse of the cattell the rascall people Saul destroyes but e 1 Sam. 15.9.21 20. the best and fatlings are reserued for Sacrifice Hypocrite for meant he trow you to sacrifice Agag Mutato nomine de te narratur not tabula but historia Wee also haue our fatlings of sinnes our fatlings from disobedience Herein the Lord must bee mercifull vnto vs we resolue to be cruell to our selues forgetting the wise mans counsell Miserere animae tuae bonum faciens These rules let vs remember 1 On paine of damnation the charge lyes on vs to stretch our obedience as farre as our knowledge Iohn 13.17 Luke 12.47 In some particulars latet quod iustus est Yet for such d Num. 15.24 25 26 27 30. ignorances were sacrifices offered and Dauid prayes c Psal 19.12 cleansing for secret sinnes both
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
its some other degree of such Censure now grown out of vse implying their publique noticing or pointing at by name in the Congregation by the Gouernours of the Church that they were such as from whose societie the people must abstaine o See Pro. 15.5 And this may be the note of Infamie set vpon them iudicent docti And haue no company with him that he may bee ashamed The second kinde or degree of punishment added to their publique designement by the pastours concernes the people for execution have no company with him after such publique denouncing him vnmeete for it And is amplified by the end or possible fruit that he may bee ashamed As touching the kinde or degree of Society here interdicted vs hath bin treated ad ver 6. And is here explicated in the very terme chosen to expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not mingled with him If I be not deceiued hee meanes in such inward and intimous familiarity as is betwixt a man and his friend quid hoc ad Sacra But notice it a punishment more then a little grieuous to be secluded from familiar Society with Gods Children here if any where it hath place of Salomon ſ Eccles 4.9 10 va soli when a man liues as an out-cast from amongst Gods people What a benefit did Dauid esteeme it that t Psal 142.9 the righteous should resort vnto his company and not without cause so many comfortable blessings accompany it so many aduantages to our bettering in goodnesse 1 walke with the wise thou shalt be wise Pro. 13.20 with the holy thou shalt learne holinesse their example will allure excite inflame thee to holy emulation 2 their lips will feed thee with counsell exhortation instruction Prou. 10.21 so is their speech gracious mostly alwayes fit to minister grace to the hearer Eph 4.29 Did not our hearts burne in vs when he talked with vs in the way and opened to vs the Scriptures Luk. 24.32 3 How bridles it passions not yet so well mastered corruptions not fully mortified desiting Lord how oft how eagerly to breake out and vent themselues the awe of such presence much restraines them Nunquam ad te accedo quin discedam doctior said he in the oratour Not shalt thou to such company but thou shalt depart Sanctior opportunities are there euer obuious to receiue or doe some good penall therefore it must needes be deemed to be secluded Vse Is it our pride or melancholy or wrath or loathnesse to be reproued or lacke of loue to goodnesse or what that makes vs willingly sequester from such societie Absint Farre be they all from Gods children why doe we thus wilfully detriment punish our selues depriuing our selues of so many holy helpes towards heauen Can u 1 Cor. 12.21 the head say to the foot the eminentest to the meanest Saint I haue no neede of thee Saint Paul a great Apostle thought yet he might be edified by peoples mutuall faith Rom. 1.12 More let vs tremble to merit exclusion by 1 Scandalousnesse 2 or other * Eph. 4.30 grieuing the holy spirit of God in the hearts of his Saints The end or islue of such punishment that he may be ashamed This though not vertue yet vertuous affection God hath appropried to the nature of man other creatures as they haue no sense or apprehension of what is turpe and matter of reproach so nor touch nor tincture of shame the vse of it in mans nature is to be a bridle to sensualitle monitor to keepe decorum c. Kindes of it the sonne of Sirach notes two Eccles 4.21 1 there is a shame that bringeth finne such as our Sauiour points at when we are ashamed to confesse him or his Gospell or when its restraint from any good duetie as if there were turpitude in vertue which is our glory 2 And there is a shame that bringeth worship and honour as what restraines from euill or but signifies our apprehension of turpitude in the euils committed It giues hope of correction and amendment as the Philosopher Erubuit salua res est It s both a preparatiue to repentance and a consequent and signe of it Arguing the minde and iudgement so far reformed that it now sees turpitude in sin and inclines to detest and flye from it wherefore also it s here put transumptiuè t to denote repentance That it accompanies Repentance to shame at euill at least to account it shamefull see Ier. 31.9 Rom 6.21 And as to me it seemes more kindly testifies it then sorrow or griefe for sinne which issues oft out of feare or sense of wrath rather then as shame out of turpitude apprehended in sinne Vse Desperate forlorne times these are hee slanders them not who saith they are as farre from repentance as they are from shame The x Ier. 3.3 whores forehead the y Isai 48.4 brow of Brasse complained of in the Prophets is the temper the complexion of this generation fowlest sinnes and more then bestiall that Saints and morall heathens would blush to name how many glory in and make matter of boasting Their drunkennesse z Hos 4.18 stinkes in the nostrils of God and men and yet they a Isai 5.22 vaunt it as point of manhood b Ier. 5.7 8. Assembling by companies into harlots houses they shame at no more then Horse or Mule that haue no vnderstanding were they ashamed when they had committed these abomination They were not ashamed neither could they haue any shame And shall not I visit for these things saith the Lord should not my soule be auènged of such a Nation as this Such impudency you shall obserue to issue from 1 fearefull insaluation of iudgement no lesse then what Paul stiles the c Rom. 1. reprobate minde Isai expresseth and cries woe vnto vnder the name of d Isai 5. calling good euill and euill good 2 Else from violent and boystrous affections so bewitched with the pleasures of sinne that blindely they carrie a man to e Hosh 4.2 breake through shame feare confidence or whatsoeuer stands in their way to binder from their Idole 3 Or from commonnesse of the sinne and custome receiued amongst the people with whom they dwell In Sodome it was no shame to lay the Sodunite so had old and yong people and Princes made in where of fashion And amongst vs how many sinnes monstrous in a gracious eye are growne into fashion into esteeme of habitiments necessary to make vp the compleat Gallant And matter of blemish and imputation its growne not to doe as the company not to runne with the luxurious to the same excesse of riot 4 Or which is not the least strength of this impudence addes steele to the brasse of the bow promiscuous admitting to the societie of the ciuillest welcome entertainement and chearefullest countenance showne to such miscreants from men in authoritie euen such as professe to know and feare God when may we hope to see in such
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
so the purification procured by the second Adam extends to the whole man 2 The more humble the more holy Matth. 1 1. suspect the gifts that i 1 Cor. 8.1 puffe vp and cause to swell the exercise which naught k Mat. 6.1.5 but vaine glory drawes out 3 The more sensible of defects the more holy with graces of sanctification growes vp and encreaseth sight and sense of wants wherefore the more perfect the more l Phil. 3.12.13 acknowledging imperfection 4 It s much to m Phil. 3 7 8. Psal 4 6. Colos 3 2. vnderualue all earthly blessings to fruits of the spirit the kingdome of grace and regeneration who but Gods spirit can so farre eleuate man aboue himselfe the rest see supra And faith or beliefe of truth the second meane ordered to the atainement of saluation Nature of it and what the truth mentioned is hath beene before explicated thâ—t it is a meane necessarie to saluation Scriptures are pregnant Mar. 16.16 Rom. 10.10 Apoc. 21.8 Act. 15.9 Whether sufficient and so a marke of election if any aske Resp Not seuered from sanctification can that faith saue him Iac. 2. Saint Paul intends it not This rule remember when gifts common are made euidences of saluation vnderstand them copulatiuely so that they haue connexion with other graces See 1. Iohn 4.15 and 5.5 Else as Halensis explicates intelâ—ectuall vertues faith knowledge are then sauing when they are affectiue haue influence vpon the affection command and draw the will See 1. Ioh. 2.3 Gal. 5.6 2 Consider it gradu eminenti though thou vnderstand it generall faith so its marke of saluation gift peculiar to Gods children who onely feele the conuerting and confuting power of the word and haue to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioyned Phil. 1.9 3 Take it cum exercitio efficatia in artibus elicitis aut Imperatis so a marke of election when it u Gal. 5.6 workes by loue o Act. 15.9 purifieth the heart emboldens to confession p Rom. 10.13.14 excites to deuotion c. 4 Propositions of the Gospel propounded in termes generall are intentionally particular and so to bee vnderstood hee beleeues not as the Gospel requires it selfe to be belieued who onely belieues Christ gaue himselfe a price of Redemption for sinners except as Paul hee belieue Christ loued him and gaue himselfe for him Galat. 2.20 Who so belieues the Gospel as true to him and particularizeth the generall to his owne person he onely belieues modo competenti And thus is beliefe of trueth a marke of election it being impossible for any reprobate or deuill thus applicatiuely to belieue because they want euidence q Rom. 8.16 testimonie of spirit whereout it issues Vse Pretious is faith more then gold that perisheth 1 Interessing vs to Christs righteousnesse 2 r Ephes 6.16 Quenching the fiery darts of the deuill 3 Å¿ 1 Ioh. 5.4.5 Conquering the world 4 Euidencing election 5 Making acceptable our weake seruices c. More then any grace assaulted by Satan in Gods children which is not the lest euidence of the excellencie of it the greater should be our care to nourish it Meanes are first meditations of Gods t Rom. 4.21 faithfulnesse and power Secondly obseruation of Gods mercifull dealing with others Thirdly registring our u 2 Cor. 11.10 owne experiences Fourthly vse of Word Sacraments Prayer and other deuotion VERS 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Iesus Christ THE second ground of comfort is their vocation a consequent and fruit of election yea euidence of it when its efficacious amplified first by the meane or instrument our Gospel Secondly the issue and last terme obtaining glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the which thing whither to saluation or sanctification and faith is no matter of curious inquirie refer it you may to the whole terme of election to sanctification faith so to the state of saluation 1 * 1 Ioh. 3.3 Inchoate fruition of it 2 Title and x Rom. 8.24 Rom. 5.2 certaine hope of consummate beatitude for so it followes to obtaine the glory of our Lord Iesus Christ. Intended it is to fill vp their comfort in assurance of election and perhaps anticipates what ignorance or infirmitie might obiect That the elect are secured from finall seducement wee easily belieue but are wee elected Resp Doubt not for God hath called you and thereby giuen euidence that he hath chose you to Saluation It s a certaine trueth efficacious calling is vndoubtful euidence of election See Rom. 8.30 2 Tim. 1.8 9. 2 Pet. 1.10 Those whom hee predestinated hee called all and onely with that calling which Saint Augustin out of Paul calles the calling secundum propositum perhaps intimating that the rest are outwardly called obiter onely for the elect sake with whom they liue intermingled hence in calling he is said to saue vs to set vs after a sort in possession of saluation vnderstand it when he calles vs vocatione sancta that is as I interpret sanctificanâ—e making vs holy therefore Peter bids make calling and election sure first calling from it thou maist easily ascend to assurance of election Calling implies two things 1. Inuitement to partake the grace of God offered in the Gospel formes of it yee haue euery where in Scripture y Isai 55.1 Hoe euery one that thirsteth come and buy without money z Pro. 1.22.23 Oh ye foolish how long will you loue foolishnesse Oh turne you at my correction I will powre out my soule vnto you this by the ministerie of man And who doubts but in many castawayes there is a secret according perswasion of Gods spirit to embrace grace offered I a Apoc. 3.19 20. stand at the doore and knocke b Isai 30 21. here is the way walke in it Farthered also many times by first benefits Secondly corrections outward inward but all in vaine to them in whom the seed of election is not That made our Sauiour say many are called few chosen inuited hee meanes but not preuailed withall so as to bee brought out of the power of darkenesse 2 Preualence and efficacious perswasion of the heart which in some degrees yee may obserue to haue place in castawayes 1 They c Heb. 6.4 are illightened brought to knowledge 2 To d 1 Tim. 1.19 generall faith 3 To a e Heb. 6.5 tast of the good word of God whence issues f Mat 13.20 receiuing it with ioy 4 Feeling powers of the world to come So that 5 there is in them velleitus g Num. 23 10. a willingnesse somewhat faine to bee saued 6 Outward h 2 Pet. 2.18.20 reformation for the time 7 Seeking and striuing to enter yet without successe Luke 13.24 What then is that worke of calling that seales to vs our election Resp When the heart is so preuailed withall that it s made what it s inuited to be