the mouthes of wicked men and diuels propense to quarrell at the distribution of rewards they shall all be forced to confesse Gods children are worthy comparatiuely to themselues to enioy the Kingdome for which they suffered many to the shedding of bloud all infamie and reproach from the mouthes of the vngodly Vse What if the world thinke of vs as of Apostles we are the m 1 Cor. 4.13 scumme and of-scouring of the world When God cals vs the n Iac. 1.18 first fruits and crop of his creatures What if they cry of vs as of Paul there is no Reason wee are not worthy to liue when God for these sufferings counts vs worthy of the kingdome which he hath promised What if o 2 Cor. 4.16 our outer man perish when our Inner is by Afflictions renewed daily Hath God this account of me for my light sufferings and doe they fit and prepare mee to his kingdome I say as Austin hîc vre hîc seca vt in aeternum parcas much more vt in aeternum corones Of the Kingdome of God for which yee euen suffer This kingdome of God some conceiue the kingdome of Grace for the conseruing whereof in themselues or propagating it to others they suffer Rather the Kingdome of Glory that eternall beatitude which stands in the cleere vision and fruition of the Godhead because it s made consequent to the last Iudgement The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I apprehend added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee euen suffer Not onely belieue and in hope to atchieue as the twelue Tribes p Acts 26.7 serue God instantly but euen suffer It s something to beleeue more to labour yet more to suffer for the Kingdome of God To you its giuen not onely to beleeue but also but euen q Phil. 1.29 to suffer for the Name sake of Christ Apostles thought the Lord highly honored them aboue the ordinarie when he r Acts 5.41 counted them worthy to suffer rebuke for his Name I thinke Schoolemen say true there is Aureola Martyrum superiour to that of Virgins A ſ 2 Tim. 4.8 crowne of righteousnesse there is to all that loue his appearing but a crownet vpon that crowne belonging to them who suffer extremitie for the hope sake of the resurrection Doe not all suffer 2 Tim. 3.12 Resp t All questionlesse who will liue godly in Christ Iesus yet not all in like measure Not the Saw as Esay nor the Gridiron as Laurence nor the Axe as Iohn Baptist nor the Sword as Paul nor the Gibbet as Peter nor the Fire as our home Martyrs 1 God respects our Infirmitie 2 Hath one discipline for his Tirones another for his Veterani his beaten Souldiers But consider the least Reproach augments our glorie Euery teare is not noted onely and kept in the bottle but made as varnish to adde to our claritie and glorious splendour No drop of our bloud but wins vs a riuer of glorie effusion of it the whole ocean of Beatitude Vse Oh we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woe vnto vs we cowards and dastards so ouer-timorous as to decline our glorie whereof our forefathers were so ambitious whereto God himselfe giues vs such edge in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of commendation Why vpon noise of our but looking into Spaine are we so deiected as to begin already to halt betwixt the two opinions or to resolue of Neutralitie or Ambidextrie or to bend our selues to the preuailing side suppose the worst Scorne we the honour which Apostles prided themselues in Martyrs ioyed in Confessors were ambitions of to suffer for Gods Kingdome to the shedding of bloud 2 Haue wee not heard our Sauiour threaten and promise Threaten not to u Luk 9.26 owne vs for his who shame him and are ashamed of him promise to * Mat 10.32 acknowledge vs his owne who blush not at his shame nor flinch at his Crosse 3 Can we be ignorant that Martyrdome it selfe is in casu necessarie to be actually vndergone alwayes absolutely needfull to saluation x Mat. 10.38 39. to be resolued on to be acted quoad animi praeparationem 4 Forget we the consolation of a y 2 Cor. 4.17 weight of eternall glorie promised to be rendred to our light and momentanie afflictions 5 Haue we seene the z Heb 12.1 2 3. Cloud of witnesses our Sauiour himselfe enduring the Crosse despising the shame and so entering into his glorie and yet draw we backe 6 What if the Lord select vs out of his Armie of Militants to be his Champions to throw downe or take vp the Gauntlet in the quarrell to his Kingdome 1 Once we are sure he hath promised vs a 1 Cor 10 13. support 2 Giues vs no armour for the b Eph. 6. backe but c Heb. 10.26 27 38. woes thunder as Canons vpon the backe parts of fugitiues 3 Yet honours with conformitie d Mat. 5.12 to Prophets to his Sonne in suffering 4 Farre aboue the ordinarie rate of his Saints when hee cals vs to resist vnto bloud in striuing against sinne For the which That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not passe without our short notice Denotes it the incentiue of aduersaries to persecute Resp Well might it if the Kingdome of Grace were here signified Cain for nothing hates Abel more then for that e 1 Iohn 4.12 his owne workes were euill and his Brothers good Rather the aime and intention of this people in suffering And I doubt not but its lawfull in seruing God and suffering for him to haue eye to the recompence of reward So had Abraham Moses Macabees our Sauiour himselfe Heb. 11.10.26.35 12.2 Vse That me seemes the iealousie is as Iealousie either bootlesse or causelesse arising from hence that in our seruice of God or suffering for him we haue respect to the Kingdome which he hath promised Are they presently mercenarie who to encourage their cowardize behold the Crowne 1 Why then hath God propounded it to our meditation 2 Was not our Sauiour aboue a Seruant farre aboue a Mercenarie yet hereby supported hee the weakenesse of his humanitie I say as Bernard God should be loued sine intuitu mercedis yet serued hee may be sincerely with an vnder respect to the Reward which is himselfe enioyed Thus of the Grounds of Comfort VERS 6.7.8 Seeing it is a righteous thing with God to recompence tribulation to them that trouble you And to you who are troubled rest with vs when the Lord Iesus shall be reuealed from heauen with his mightie Angels In flaming fire taking vengeance on them that know not God and that obey not the Gospell of our Lord Iesus Christ FOlloweth the explication of the first member for greater amplification of Gods childrens comfort conteining liuely description of the iust Iudgement to come Considerable therein are 1 The generall Act of God Recompence 2 The proportioning of it to the seuerall persons and conditions of
from which we gather our title to the promises is our performance of the duties Gospell of our Lord Iesus Christ So called either for that he is the adaequatum obiectum of it the whole of Euangelicall doctrine hauing him for the matter or because by him as the Angell of the Couenant reuealed out of the bosome of his father That clause seemes interposed either to dismay the more from disobedience or to shew equitie in extreamest vengeance inflicted on them that contemne him which speakes from heauen See Heb. 2.2 3. 12.25 VERS 9. Who shall be punished with euerlasting destruction from the presence or face of the Lord and from the glorie of his power SPecification of the vengeance where are 1. The Hotnesse of it destruction 2. The continuance Euerlasting 3. The worker or meane inflicting the Face of the Lord and the Glory of his power 1. Destruction vnderstand not an abolishing of their being Oh how shall they wish they had neuer bin or had bin bruits or might cease to be when the day of that vengeance commeth Rather of their well-being Non est vita vinere sed bene viuere Nor is it worth the name of being to be miserable so miserable as to liue a dying life to dye a liuing death 2. Euerlasting their miserie shall haue no end Their worme dieth not their fire neuer goethâ—out the fire is vnquenchable and euerlasting Mar. 10.43 44. Mat. 3.12 25.41 46. Reasons 1. That so in endurance sith it will not be in weight there may be proportion betwixt their punishment and sinnes wherewith they haue violated that endlesse Maiestie 2 They sinned in aeterno suo Its iust therefore they should be punished in aeterno Dei 3 Their desires to sinne were infinite endlesse they would liue euer that they might sinne euer 4 Their impenitencie is endlesse obstinacie of will in euill is one of the sinfull penalties of the damned Vse Millenaries erred through too much pietie and mistake of some Scriptures when they promised some to very Pagans and Diuels others to impenitent Christians release from their Hell-torments But fooles may I tearme them or mad men amongst vs who hearing daily and professing to beleeue what we teach of extremitie and eternitie of Hell-torments yet to enioy the momentanie pleasures of sinne willingly depriue themselues of that eternall hyperbolicall weight of Glorie yea desperately plunge body and soule into euerlasting paine Oh consider you that forget God if yeares as many as there are starres in the skie millions of yeares as many as there are sands by the Sea shore might bring end to the paine yet there were hope But when eternitie shall be added to extremitie of the Torment the Recouerie is hopelesse Whom should not these terrors pierce 3 From the presence of the Lord c. At first sound the words seeme to intimate the good such are depriued of the presence of Christ and fruition of his Glorie and may be conceiued to import that paenam damni as it s called their losse and depriuation of eternall beatitude which they suffer whosoeuer know not God or disobey the Gospell But attentiuely considered rather signifie the cause or meane inflicting their vengeance I he very looke or face of Christ His power the glorie or excellencie of his power easely procures it y Apoc. 6.15 16 Hide vs they crie euen Potentates from the face of the Lambe so terrible and full of Maiestie shall be his second appearing with such z See Psa 2.9 ease euer with his looke shall they be tumbled downe together into the bottome of Hell Vse What meanes the insolencie of the mightie the guilded Potsheards of the earth to looke and speake so big why triumph they ouer the Impotent how dare they a 1 Cor. 10.22 prouoke the Lord Are they stronger then he Haue they forgotten who said hee that is higher then the highest regardeth and there be higher then they Eccl. 5.8 You that pride your selues in your frowne and call it your glorie that multitudes tremble at your presence suffer the thought to put an appall to your pride and power and pompe that there is a countenance at which Angels tremble a power to which Seraphims stoope a presence so maiesticall a face so full of glorie before which you must stand to be iudged whose very frowne can cast bodie and soule into hell fire I say as Dauid tremble and sinne not Psal 44. VERS 10. When he shall come to be glorified in his Saints and to be admired in all them that beleeue because our Testimonie was beleeued among you at that day A Repetition and new remembrance of the Time when this vengeance shall be inflicted set out by another concomitant of it the glorious aduancement of Gods Children Considerable therein are 1 The generall Glorification of Saints 2 The fountaine of it the Lord Christ who is glorified in the glorifying of Saints 3 The measure Admîred 4 Persons to whom intended and their qualification Saints and all that beleeue interlined there is in a parenthesis application of the Comfort to Thessalonians 1. There is then a glorious estate reserued for Gods children against the day of Christs second appearing b Rom. 2.7 10. Glorie honour and immortalitie to euery one that continues in well doing Schoolemen will a little fill you with particulars when they minde you of the Dotes 1 Animae vision delectation comprehension c. 2 Corporis Impassibilitie subtiltie spiritualtie claritie with the like Ad 4um dist 49. See them ad 4um distinct 49. Their glorie here seemes that which presents it selfe to the eyes of the wicked in their 1. Association vnto Christ they also sit on c Luc. 22.30 Thrones 2 Participation of d 1 Cor. 6.2 3. iudiciall power ouer the World yea Angels not onely by comparison but by suffrage of approbation What may if this will not cause vs to digest the infamie and abasures we are subiect vnto Proud nature of man and vaine-glorious how makes it good men sometimes more loue the praise of men then the glorie of God Iohn 12.43 Had we Pauls wisedome to looke from things temporall to things eternall from our present contempt to our future glorie we should easely resolue to be yet more vile for the Lord. Gods Spirit in Scripture thus armes vs against the Temptation 1 Minding vs how God from amongst the basest and most e 1 Cor. 1.27 28. contemptible of the world hath pleased to make his election to glorie 2 Remembring vs of the many more f Heb. 12.2 Indignities Christ for our sakes endured 3 Sending vs to consiâ—er our conformitie herein g Mat. 5.12 to Prophets and righteous men which went before vs. 4 Putting vs in minde of what it euidenceth the h 1 Pet 4.14 resting of the glorious Spirit of God vpon vs. 5 Withall of the high account God makes of vs honouring vs with his protection interessing himselfe in our contempt dignifying vs
Bernard thinkes none in state of this life can attaine nor Martyrs themselues compleatly till the day of Resurrection to loue neither selues nor ought that 's ours but propter Deum or if any thing in loue may be thought a transcendent to this the modus sine modo as Bernard cals it non gratuitus impenditur sed rependitur debitus Congruence of equitie heare from the same Authour a 1 Iohn 4.19 Prior ipse dilexit nos b Isai 5.7.15 tantus c Iohn 3.16 tantum d Eph. 1.6 gratis e Psal 8.4 tantillos f Rom. 5.8.10 tales Vse 1 Melanchthons wonder sleighted by the Cardinall still holds me that euer thought of supererogating should enter the heart of man that euer creature should thinke he yeelds his whole debt to his Creatour Nedum the vassal bought with such a price plus quà m debitum to such a Redeemer Tell me you blessed Spirits of iust men now made perfect in heauen Euer thought you your best deuotions your longest and most serious vacations to the contemplation of the God-head or any thing thereto auailing more then your commanded dutie Mee thinkes I see them all casting their crownes downe to the ground before the throne and saying Worthie art thou O Lord to receiue glorie and honour and power for thou hast created all things and for thy pleasure they are and were created Apoc. 4.11 confer Apoc. 5.12 There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though wee yeeld you your virginitie or pouertie or blinde obedience gifts of perfection can you forget they g Iac. 1.17 descend from aboue vse them to their best improuement can you say of them other then Dauid of his substance contributed to the Temple h 1 Chro. 29.14 of thine owne we haue giuen thee as Isai i Isai 26.12 thou Lord hast wrought all our good workes in vs as Austine God crowning our good workes crownes not our merits but his owne gifts And can you thinke it a Counsell no Precept to vse our Talent though of fiue to the best behoofe of our master Mat. 25.15 27 30. There is no doubt a latitude of commanded dutie But within that compasse fals whatsoeuer our best abilities extend vnto in loue to our God Suppose we therefore no precept particular or peremptorie for chastitie in single life yet to those that haue the gift is not the precept giuen to choose it vnder reason of that state that is most furthersome to Gods seruice And grant wilfull Pouertie no inioyned dutie quis dixerit yet preparation of the minde to abdication of goods when God cals for it fals vnder precept Can th'Acting be forborne in case God cals for it Is it not sinfull when it wants his Call Pride I see swelling in most Popish doctrines in none more then this of workes supererogatorie exceeding duetie chalenging libertie from debt and obligation to performance 2 Yet how doth this worme of Pride insinuate into our weake seruices we performe to God In such sort that for them we are Ready as proud Iewes to expostulate with God and aske k Isai 38.3 why he regards not quarrell if he withhold his blessings murmure and little lesse then churle at him if in the least sort he afflict vs yet said th'Apostle who hath giuen him first and l Rom. 11.35 what hast thou that thou hast not receiued 1 Cor. 4.7 I like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith and allow to the beleeuer not conscious of insinceritie m 1 Pet. 3 21. Saint Peters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say as Austine we may exigere Dominum but its onely quatenus promittendo se fecit debitorem what thoughts of other obliging the Lord to vs by any dignitie of our workes arise I cannot but impute to damnable pride Oh consider 1. the n Iac. 3.2 many sinnes through ouersight or otherwise passing from vs 2. the blemishes no lesse then o Isai 64.6 menstruous cleauing to our best performances 3. The many Nouerints vniuersi thou standst bound in to thy God thou wilt thinke it duetie which Saint Bernard saith apud paucos inuenitur Magna facere inutilem te reputare Whence accrues the debt from precept in this particular Romanists themselues confessing but withall from Congruence such as not Paul onely but euery Christian most of all Ministers must acknowledge most equall We are Brethren partakers all of the same p Rom. 8.15 spirit of adoption and Regeneration linked all into q Eph. 1.22 one body whereof Christ is the head from whom is deriued to vs our Son-ship our Coheire-ship both with Christ and one with another Further congruence would you see 1. View the glory accruing to God in rescuing soules out of power of Satan which r Luk. 15.10 1. Angels though not so nearely linked to vs ioy to behold 2. And which more nearely concernes a Minister thereby 1 ſ 1 Cor. 9 2. God seales to him his sending 2 for this augments his glorie Dan. 12.3 Vse Monsiers to me they seeme I say not of men but of Ministers repining at the riches of Grace powred downe vpon their people by their owne or other mens Ministerie Murmuring at nothing more then the t Phil 3.9 10 11. plentie of knowledge and abilitie of discerning or fulnesse of fruits of righteousnesse appearing in the people u Mat 20.15 1 Is thine eye euill because the Lords is good so good to thy people 2 Knowest thou not * Heb 13 17. thou watchest for their soules and so as one that must giue accounts 3 Neuer readest thou the bitter wallings like to that of Rachel for her children of x See Ier. 15. 20. Isai 49. Micah 7.1 Prophets and Pastors ouer their obstmate people not onely from compassion of their miserie but for griefe of their owne fruitlesse Ministerie De nullo ita sentio Deum mihi propitium as for this that my ministerie hath no where bin barren I neuer trauailed but where I could say through Gods great mercie y Isai 8.18 Lo me and the children which thou hast giuen me For my part I say as Moses z Num. 11.29 would God all the Lords people were Prophets As Paul that a Act. 26.29 all who heare me were as I much more then I in Christianitie It should be my ioy and crowne of reioycing Because that your faith groweth exceedingly c. The matter of Pauls thanksgiuing the encrease of their faith and loue amplified by the measures faith ouer-increaseth Loue ouerfloweth 2. the issue Pauls boasting thereof in the Churches ver 4. In Pauls opinion not beginnings of Grace onely but euery encrease thereof is of God else why thankes he God for it The beginner prosits Phil. 1.6 hence Peter stiles him b 1 Pet. 5.10 God of all Grace because giuer of all kinds of all degrees of Grace wherefore it s added he cals
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
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
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
weepe they grow and decay liue and die together Mutually though differently they are nourishable each to other faith to charitie hath the respect of a cause the apprehension and n 1 Iohn 4.19 assurance we haue of Gods loue to vs o 2 Cor. 5.14 forceth after a sort to loue of God and his children Charitie to faith as an euidence Would I perswade my selfe to loue of Brethren thus I discourse When I was an p Rom. 5.10 enemie I was reconciled to God by the death of his Sonne q 1 Iohn 4.11 If God so loued me ought not I to loue his Children Would I strengthen my faith and perswasion of Gods loue to my soule Thus I proceed r 1 Iohn 3.14 They that loue the brethren are translated from death to life My heart tels me I loue the Brethren Thence I inferre the conclusion for faith to claspe closer vnto Therefore I am translated from death to life Vse In Christ Iesus neither Circumcision auaileth any thing nor vncircumcision Å¿ Gal. 5 6. but faith which worketh by loue None euer loued Gods childe quâ talis into whose heart the sense of Gods loue was not first shed at least instilled by the holy Ghost giuen vnto him feelest thou thy loue to any of Gods children languish know it s discomfortable I meane if Gods Image shining in him allure not affection Hellishly euill if that be the reason of thy hatred or lesse louing yet wouldst thou frame or halfe force thy heart to his loue Thy faith if any will suggest how God the father of that sinner or enemie when thou wast an enemie reconciled thee to himselfe how daily t Lam. 3.23 his mercies are renewed notwithstanding his u Psal 7.11 daily prouocations by thy sinnes 'T is faithlesnesse onely that makes vncharitable Doth faith faint or wauer Charitie puts new life addes vigour vnto it Tell me thou who doubtest of Gods loue to thy soule how feelest thou thy heart affected towards them that are Gods findest thou thy selfe enamoured on the beautie of Gods Image shining in his children doth that draw thy affection my soule for thine thou art beloued of God It s the weaknesse of thine vnderstanding to beleeue the praemises and doubt of the conclusion The great God of heauen and earth * 1 Iohn 4.12 No man hath seene at any time his Image he represents to vs in his children willing thereby to eleuate our affection to himselfe assuring vs that he accepts and esteemes that loue of his portraiture as loue of himselfe O we of little faith why doubt we of loue to our God while wee loue those that are Gods or question Gods loue to vs whose hearts he hath framed to loue of his children I doubt not what euer Papists say but where faith is there is charitie nor Papists themselues but where charitie truly so called is there is faith It s hard to say whether our lacke of faith be imputable to lacke of charitie or our want of loue to defect of faith yet to th'exercise of faith and x Iac 2 18. euidencing of it charitie is much auaileable Thus thou maist encrease it 1. y 1 Pet. 2.17 Loue brotherly fellowship Ignoti nulla Cupido nor is any such loadstone of affection as societie of Gods children 2. As z 1 Pet 4.10 euery man hath receiued the gift so let him distribute hee shall so euidence gaine loue of Brethren 3. a Eccl. 7.21 Giue not thy heart to euery word that men speake and b Mat. 7.3 why seest thou the moats of thy Brother Loue c 1 Pet. 4.8 couers a multitude of sinnes Lesse amiable seemes Gods Image by curious noticing their naeues and blemishes Before we passe to th' issue and effect of their growth th'amplification of their abundant charitie cals for our notice In it are two things 1. Vniuersalitie 2. Reciprocation The charitie of euery one of you all towards each other An vniuersalitie so drawne out into singulars I finde not in any other the Churches to which Paul wrote Stiles they haue aâ—l of Churches of men Sanctified of Beleeuers of Brethren c. Yet so as by sequels of errours and faults reproued we may easely collect the denomination giuen a potiori parte And are forced to flie to vniuersale Accommodum or other distinctions of realtie and profession with the like in explication Here onely is charitie the life of faith character of Christianitie ascribed to all and euery Not one amongst them all but charitie abounded in him May we thinke of this or any other particular Church visible on earth it s wholly free from hypocrites Certainly where faith and charitie concurre there be sinceritie And if these sister Graces were thus abundant in all and euery of the Church at Thessalonica doubtlesse there was not an hypocrite amongst them To the question thus 1. Non implicat though in Agro that is in Mundo there is Tares and good Seed though in Area that is in Ecclesia visibili there be Chaffe and Wheat yet a select parcell there may be as a little Horreum of the Lord wherein is none but wheat An Israel God may haue on earth consisting of none but Nathaniels d Iohn 1.48 Israelites in deed in whom is no guile Non implicat But who can exemplifie 2. But what if wee say Pauls charitie guided it selfe onely by th'imperate and exteriour acts of faith and charitie Suppose Confession and Beneficence Certainly the gifts he knew not but by the fruits And might not these be performed by Hypocrites I know no outward Act of faith or charitie but an Hypocrite may performe and iustly gaine from men Reputation of being faitâ—full Prayer and Confession Acts of Faith cannot Hypocrites performe My meaning is May not an Hypocrite forme a Prayer volubly yea passionately pronounce it so as that to men though of Pauls spirit he may seeme to haue his infirmitie e Rom. 8.26 helped by the Spirit of God May not an Hypocrite endure some fight of affliction for the faith why may not ambition of being reputed faithfull to God perswade in the Church to suffer as much as vaine glorie did amongst Heathens in loue of their Countrie And what proud Pharisee cannot giue an Almes What wise Pharisee cannot conceale his pride or make choise of honest rather then prophane to be his Beadesmen How wise is hypocrisie growne in our times how cautionate to auoid the noticed notes of insinceritie For my part I know not any outward Act or office of pietie or charitie but Esau might haue performed as much as Iacob Cain as Abel Simon Magus as Simon Peter I like Pauls charitie and will endeauour to imitate it to thinke he hath faith whom I see zealous for the word of faith desirous to drinke in if but by th' eare the f 1 Pet. 2.2 sincere milke of the word To iudge him mercifull who doth workes of mercie feeds
with the guard of his glorious Angels and their ministring vnto vs. 6 Chiefely of the Glorie reserued for vs against the life to come to which these present abasures doe after a sort qualifie vs. I beseech you let it preuaile to worke in vs what Paul exhorts vnto To i Heb. 13.13 goe out of the world bearing the reproach of Christ 1 Examples wee haue frequent Moses prefers in choise the k Heb. 11.26 Rebuke of Christ before all earthly honour Dauid resolues to be l 2 Sam. 6.22 more vile for the Lord. Apostles m Acts 5.41 reioyce in such reproach as in their dignitie 2 As wicked men are so much the more tormented by how much more they haue magnified themselues so haue Gods children their portions of Glorie proportioned to their measures of Abasures here on earth 2 Yet this take notice of This Glorie how euer ours in fruition yet is Christs originally and from Christ ours by communication Wherefore hee is said to be glorified in his Saints There is a Personall Glorie of the Mediatour whereof see Iohn 17.5 and there is his Sociall Glorie as I may tearme it resulting to his person from the Glorie which hee communicates to his Children Indeed Coniunct with the Glory of Saints is the Glory of Christ so neerely as that in their glorification himselfe is glorified To which end consider 1. The vnion mysticall twixt Christ and his Church Such as that Christ and his Church are one body Complete The Church the n Ephes 1.22.23 fulnesse of him who filleth all in all 2. Issuing from that vnion is Influence of Grace and Glory into the Church from the Head 3. Attend the meritorious procurement of that Glory to vs to be meerely from Christ The Prince of our Saluation being therefore o Heb. 12.10 consecrated by Afflictions that the Children might be brought to Glory 4. As the managing of all p Ioh 5.22.27 proceedings in the last Iudgement so the q Mat 25.31.32 c. distribution of glorious Rewards is committed vnto Christ 5. The efficiencie of it in vs is of Christ by his power and Spirit for it s he who r Phil. 3.21 changeth our vile bodies to make them like to his glorious body that not without cause Paul saith the Lord Christ is glorified in the Glorification of Saints Vse So that mee seemes the Scruple is groundlesse which yet perplexeth many of Gods Saints that in their sufferings and seruices they eye so much their owne Saluation and eternall Beatitude 1. Know there is warranted an vnder Respect to the reward to incite vs to faithfulnesse Heb. 11.26 12.2 2. And canst thou say there is in thee no respect to the glory of God 3. But let this be weighed that God himselfe is our Beatitude and that in seeking our Beatitude wee sâ—eke fruition of the glorious God-head that in our glorification Christ also is glorified and in seeking our saluation we seeke the glory of our Sauiour So may this Scruple be sufficiently exempted That measure of Zeale for God and loue to men in f Exod. 32.32 Moses and t Rom. 9.3 Paul to mee seemes something extaticall the priuiledge of a few Perhaps to bee endeauoured by all yet scarcely to be hoped for by the ordinarie Ranke of Gods children whiles this body which is corrupted cloggeth the soule And to be admired The measure of their glory so great as shall fill the enioyers with wonder at the Grace beholders with no lesse then Admiration at the power of the bestower Truly said Paul Things u 1 Cor. 2.9 prepared for Gods Children are such as neither eye hath seene nor care heard nor can it enter into the heart of man to conceiue See the wicked rauished at the sight and expressing their wondering at such change of Estate Wised 5.5 And is it not matter of wonder to see man made of the dust of the earth his metall of the basest now made * Mar. 12.25 like and equall vnto Angels His minde now so more then sand-blind in the things of God then so x 1 Cor. 13.12 bare-faced to contemplate the glorious God head His will in nature so opposite to goodnes In grace so wauing and wauering in Resolution then so immutably fastned and by Bernards happie necessity so linked to holinesse c. who among Saints feeling this blessed change shall not bee rauished with admiration at the power of the Author But if we farther consider our no deseruings of so eminent Glory onr deseruings of the contrarie together with the preterition so many millions of men our Equalls if not betters many in naturall condition and their resurrection onely to shame and contempt How shall wee bee able to satisfie our selues in extolling and admiring the rich grace of our God and Sauiour Iesus Christ Whither there shall be in heauen Remembrance of things past on earth is not altogether impertinently questioned Of soules separated the inquirie is vsuall and thus resolued from Gregorie That Remembrance intellectuall there is both of sins and penalties past as matter to occasion continuall lauding of Gods mercy in deliuerance Niceties pertaining thereto whither it be with pleasure or disliking whither with rationall sorrow or without I omit This I doubt not but the comparing of the miseries they are freed from with the Beatitude they then enioy augments their ioy The meditation of their demerits before and after calling enlargeth their hearts to magnifie and extoll the grace of their Redeemer Their beholding the confusion and horrour cast vpon diuells and damned Reprobates compared with their owne Beatitude especially with reflexion of the minde vpon their equalitie in state of nature makes them no lesse then admire the rich grace of Christ in lading them with that transcendent and hyperbolicall weight of Glory Vse Lord that we had Pauls wisedome in our Afflictions to y 2 Cor. 4.18 looke from things temporall to things eternall His art of comparisoning our present sufferings with our future glory how would it silence our murmurings add courage to our faintings and no lesse then ioy in our greatest tribulations Brutes as we are no lesse sensuall and stupid while we walke by sense and not by Faith Mee thinkes if wee but meditated the z Heb. 12.6 loue of God which they euidence the a 11. quiet fruite they bring the power of God b 2 Cor. 12.9 perfitted in our weakenesse to our owne and other mens wonder the damnation which they c 1 Cor. 11.32 free vs from when they are sanctified vnto vs how should they seeme lesse then sweete vnto vs But when we shall consider the d Rom. 8.18 Glory that shall bee reuealed The e 2 Cor. 4.17 weight of eternall glory to bee rendered for light and momentanie afflictions of this life how can we but be ambitious of the crosse as some Primitiue Martyrs were and wonder at our fainting vnder feare or sense
man personally with these properties endowed what lets to say that y Apoc. 19.20 beast and false Prophet shall be cast into hell Vse But are not they in good case who at aduenture follow the droue and driuer in praecipitia who venture body and soule to the issue of this sonne of perdition men are ventrous of soules more then of any thing yet vnder the Sun is not a Pearle so precious z Bernard lib. meditat O Anima insignita Dei imagine docorata similitudine redempta Christi sanguine despensata side dotata spiritu deputata cum Angelis Capax beatitudinis Haeres bonitatis particeps Rationis quid tibi cum Carne saith Saint Bernard quid tibi cum Diabolo with this sonne of perdition Can he not saue his owne soule from the hand of hell yet hopest thou following him in faith and worship to compasse heauen haue we not heard our Sauiour if a Mat. 15.14 blinde follow blinde both fall into the pit Miserere animae tuae bonum faciens And thinke the Lord mercifull in monishing thee of his issue he speakes in effect as Peter b Act. 2.40 Saue thy selfe from this vntoward this damned generation 3 Third propertie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who opposeth or is an aduersarie or opposite To whom Resp Our English last and best Translation seemes to couple it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his opposition and exaltation respects all that is called God That 's true how euer we interpret whither true God or Idoles or Magistrates But why not apart considered as Ancients conceiued An opposite or aduersary another Satan To whom Res I doubt not but to Christ conceiue it a nominal definition of Antichrist expressing his nature an opposite to Christ. Hence is the obseruation not acute onely but solid Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hilar. non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if his opposing should be not so much to his nature or person as to his vnction and function 2 But apert thinke we and ex professo Resp So conceiue Papists not without suffrage of some Ancients But when we finde him 1 to haue the c Apoc. 13.11 hornes of the Lambe 2 To speake lies in d 1 Tim. 4.2 hypocrisie 3 e 2 Pet. 2.1 Priuily to bring in damnable heresies 4 The whole world of earthly Christians not following onely or reuerencing or honouring or adoring but admiring after him can wee suppose him a professed aduersarie 5 When Paul tels vs it s a mysterie of iniquitie wherein he workes 6 Saint Iohn describes him a f Apoc. 16.13 false Prophet whose habit is g Mat 7.14 Greg. in Iob. l. 12. cap. 20. Hilar. contr Aurentium sheepes cloathing Saint Gregorie that he shall saine pietie to draw to iniquitie Saint Hilarie that vnder the cloake of the Gospell he shall be contrary to Christ yet shall we thinke him a professed aduersary It s wisedom the i Apoc. 13.18 wisedome peculiar to Saints to discerne him therefore no open enemie yet an Aduersary and by Dauids rule so much the more dangerous by how much the more secret and pretending friendship 3 Wherein stands this opposition How shewes hee enmity to Christ Resp They are frigid who limit to his life and morall behauiour in his conuersation vpon earth Remember his name he is Antichristus opposite to Christ as Christ that is as the anoinâ—ed Priest Prophet king of the Church who so in these things iâ— found his eminent emulous or opposite let him be deemed that Antichrist what euer shewes of amitie he pretends to that person whom we call Christ 4 May such one bee found in Rome Resp Else no where in the world taking in the Modâ—s of his opposition which is though hostlie yet vnder colour of loue Conceiue him opposite to Christs 1. Sufficiency 2. Propriety 3. Efficacie in his offices 1. Sufficiency in all they thus oppose 1. Of Priest-hood when they tâ—ach his k Heb. 10.14 owne once offering of himselfe not to perfect them that are sanctified We by our owne voluntary actions or sufferings must expect venial sins procure release of paines temporarie 2. Of Kingdome while neither Lawes of spirituall Regiment are found complete or competent in his Authentiques Except continuall supplement bee made of lawes directing and binding Conscience by his supposed Vicar vpon Earth Nor protection sufficient from ghostly Aduersaries in all the complete Armour by Christ prescribed nor assistance of spirit promised except helpe be had from crossings blessings holy water and such like selfe deuised playgames for the deâ—ell 3. Of Prophecy when word written is taught to be imperfect orders of Ministery by him left incompetent c. 2. Propriety for Rome affoords vs a new High-Priest of the New Testament Mediators of intercession so innumerable as Angels and Spirits of men made perfect in heauen Sacrificers of the body of Christ to propitiate for quicke and dead as many as Locusts were seene assending out of the bottomelesse pit and the rest that concernes his Priest-hood prosecute in your Meditation 2. In his Kingdome for in Rome we haue the vniuersall Monarch of the Church to whom is giuen all power in heauen and earth that hath plenitude of power to kill and saue aliue to send soules by Cartloades to hell and no man may say to him why dost thou so c. 3. In his Prophesie for the Pope Authentiques Scriptures at his pleasure makes Canonicall what he pleaseth Cancels at pleasure interprets by a spirit infallible and vnerring so that his sense of Scripture must without examination be admitted c. All this if you will beleeue him by Authoritie delegate from Christ and in ordine ad Deum with reference to God that so still the iniquitie of Papacy may worke in a mysterie 3. Efficacie When Scriptures wherein lawes of this King doctrines of this Prophet merits of this Priest are recorded are kept from notice of the people chiefely when they are taught to l Acts 4.12 seeke saluation at least in part in another name and to m Ier. 17.5 make flesh their Arme to which God hath denounced a curse that so far as this Epithere may leade vs to know Antichrist we discerne him in Rome Vse Can wee forget the Apostle n Cor. 6.14 What fellowship hath Christ with Beliall Christians vvith Antichristians Is not the yoke vnequall May Policie warrant vs leagues of amitie with Antichrist The Lord to Iehosaphat wouldest thou loue them that hate mee If any hatred of men bee o Psal 139.22 perfect as DAVID intimateth If any enmitie to anie enemies of our God warrantable most this wherein wee are carried towards this opposite of our CHRIST this Satan Aduersarie to God and all goodnesse Of this zeale and fire of holy Iealousie I pray O Lord increase it in vs. 4. Fourth property denoting his pride no lesse then Luciferian Exalteth himselfe aboue all that
Aristotle and Plato must not illustrate onely or explicate but affront Saint Paul Of all I most wonder how the Barbarisme of Schoolemen hath regained reputation of highest learning and their mysteries seene higher then those Paul f 2 Cor. 12.4 heard in the third heauen their Sectaries more learned then hee that as g Acts 18.24 Apollos is mightiest in Scriptures Mine errour if yet an errour I le confesse Much pretious time I haue spent in them led thereto by these reasons 1 The high esteeme I saw them in with men whose learning and sanctitie I could not but reuerence 2 Next their promise of enabling rationally to conceiue highest mysteries of Theologie at least to defend them as more rationall then their contradictories 3 I found them in Moralities exact and distinct farre aboue the ordinarie rate of our Diuines 4 Why should a Papist in Schoole language be a Barbarian to me as I to him in the language of Canaan 5 Competently I seemed enabled to discerne betwixt good and euill 6 Conuersed in them not vt transfuga but vt explorator especially willing to see the harmonie like that of harpe and harrow twixt themselues and Controuersists of this time 7 Yet euer with this minde to subiect them to highest censure making Scripture my gnomen and canon after which to exact them Herein what I haue erred Lord pardon mee but sure it was farre from me to make them Lords of my faith or of my reason Nouices and Neophites onely I monish to bewarre of their inchantments lest their mindes bee corrupted from the simplicitie of the Gospel 2 Cor. 11.3 As to the people the monition is this to beware of h 2 Tim. 4.3 itching after nouelties and turning their eares from wholesome doctrine Where will you finde it but in Scriptures What when they tell you of fabulous traditions pretensed reuelations miracles and apparitions of Angels and men deceased Shall any mislead you from the written doctrine Gal. 1.8 9. Deut. 13.1 2 3. Luke 16.31 Oh fooles and blind 1 Here is i 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereon your soules may build 2 Here is k Rom. 14.4 comfort solid and what affords l Ier. 6.16 rest to the soule 3 m P Psal 119 9. Isai 8. Direction perfect for guiding the whole life what else seeke we Yet how wild and wanton are our heares growne Hee is no body now that tels what Peter and Paul Moses and Prophets haue spoken Who so can bring to their Athenian eares things strange and vnheard off though neuer so impertinent who so will walke in the Spirit and lye falsely hee shall bee a Prophet for this people So gat Antichrist footing amongst our forefathers and if euer by a postliminium he recouer his possession amongst vs by this meanes it will bee Hold fast the traditions you haue extant in Apostles and Prophets writings before them Poperie falles as Dagon before the Arke VERS 16 17. Now our Lord Iesus Christ himselfe and God euen our Father who hath loued vs and hath giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery good word and worke THE second part of the prescript for preuention of seducement prayer vnto God The carriage seemes to present it as a voluntarie act of Pauls loue on behalfe of this people The intention bends it farther to the forme of a prescript and is so to bee apprehended in as much as Paul on this occasion falles to his deuotion In his example hee prescribes what is most conuenient for them to procure their establishment Certainely it is a principall amongst our compleate Armour auailing to our standing in the euill day n Ephes 6.18 Praying alwayes with all manner prayers and supplications in the Spirit watching thereunto with all perseuerance as if it gaue life and strength to the whole of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Luke 17.1 2.5 Psal 51.12 1 Not onely the first infusion of grace is of God but to euery act and exercise of grace receiued is necessarie nouum auxilium 2 The giuer of grace the same is the perfecter confirmer stablisher of it 1 Pet. 5.10 1 Cor. 1.8 3 What feathers are we left to our selues when the least blast of temptation takes vs 1 Chron. 35.31 Mat. 26.74 Gal. 1.6 4 When we would doe good euill is most present with vs. Rom. 7.21 5 Not onely Iehoshuah but we all haue Satan standing at our right hand to resist vs Zach. 3.1 The Lord rebuke him had need bee our prayer ver 2. else whither fall we Luke 22.32 Vse It much ioyed mee amids the wauing and wauering of our winde shaken vulgus to heare the protestations and vowed resolutions of my people rather to die for Christ then to denie him Howbeit mee thought I wanted the eleuation and ascent of the minde vnto God Oh my deere brethren first thinke of the little o Rom. 7.18 hold fast goodnesse hath in our nature the no nourishment more then God is pleased to supply Secondly weigh how Adam and p Iude 6. Angels greater in power and dignitie fell left to themselues Thirdly consider how the q Mat. 26.74 Rocke of faith failed of an egregious presumer becomming a frequent denier of his Master Fourthly how soone g Galat. 1.6 Galatians were transported to another Gospel Fiftly minde who said it s a blessed thing to ſ Pro. 28.14 feare alwayes our owne infirmitie Sixtly how soone Dauid t Psal 30.6 7. was troubled when hee but fancied hee should neuer be moued Pray rather as Dauid hold thou mee vp and I shall bee safe and Lord u Psal 51.12 stablish mee with thy free spirit Humble deuotion preuailes rather then proud presumption See 2 Corinth 12. To it God giues answere my grace is sufficient for thee and * 2 Cor. 12.9 I will perfect my power in weakenesse To the rest thus let him that thinkes hee stands of all men take heede least hee fall 1 Cor. 10.12 Particulars obserueable in the prayer are first the persons to whom it s directed Secondly the grounds of assurance for audience Thirdly the blessings prayed for 1 Persons the Lord Iesus Christ and God our Father In Athanasius his time the inference was found Christ is prayed vnto as the Father therefore God equall with the father With good leaue of Papists it may passe current if to him as donour of grace the prayer be preferred 1 His stile is x Rom. 9.5 God ouer all blessed for euer 2 His properties the fame with those of the Father y Apoc. 2.23 ommiscience searching the heart and reines omnipotencie infinite wisedome c 3 Workes the same z Iohn 13. creation a Heb 12 3. sustentation b Iohn 5.17 gouernement of the creature Hold the conclusion firme against Arians 1 It assures thee of the c Heb. 9.14 1 Iohn 17. all sufficient value of the price
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