of afflictions for whom glory no lesse then wonderfull is prepared against the appearing of Christ I say as Paul on like occasion Consider what I say and the Lord giue you vnderstanding in all things 4. The last particle remaines The persons to whom this glory this maruellous glory belongs Thus they are pointed out vnto vs. 1. Saints 2. And Beleeuers such onely and such all Two things are heere obseruable 1. The limitation to Saints and beleeuers onely 2. The extent to all that beleeue no doubt but to all Saints Saints in Popish language heare none but who are Canonized Among whom yet who doubts but may be found some damned Spirits sith in Canonizing the Pope may erre Amongst our people ignorant of Scripture Phrase none may so be eâ—â—eemed but those iust men whose spirits are now made perfect in heauen In the style of the holy Ghost All Gods people but professing sanctity are so named though more strictly such as by God Spirit are e 2 Cor. 7.1 purged though but inchoately from all filthines of slâ—sh and Spirit and are growing towards full holinesse in the feare of God The style is sometimes with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuen to men eximious in Sanctitie yet generally belongs to all Gods Children That to them onely belong the Glory that shall be reuealed Scripture Testimonies are plentifull hence it s called the f Col. 1.12 inheritance of Saints Wherefore also the g Heb. 12.14 vnholy and profane are excluded Reasons of congruence yee may obserue reading the Scriptures quoted 1 Ioh. 3 3. Apoc. 11.27 Vse If any measure of profanenes might breed wonder in these last times I should maruell to see Christians by profession men hoping for heauen and setting their face that way so generally auerse from Sanctitie so scoffing out of countenance the studie and endeauour of it Saith Peter considering the terrour of the last day h 2 Pet. 3.8 What manner men ought we to be in holy conuersations No measure should suffice S. Iohn weighing the purity of the Iudge and the condition of seeing him with comfort i 1 Ioh. 3.3 whosoeuer hath this hope purgeth himselfe as God is pure S. Iames expressing imperat Acts of sincere Religion thus points to vs our measure of sanctitie to keepe our selues k Iac. 1.27 vnspotted of the world S. Iude commands to hate the l Iude ver 23. garment spotted of the flesh S. Paul allowes not m Ephes 5.3 naming of any vncleannes without detestation Nice scrupulousnes about Ceremonies and such like trifles what wise man either loathes not or pitieth And yet cries woe to all that violate n Mat. 5.19 minima man datorum approuing euen precisenes in moralities so it be guided by prudence As to Saints so to belieuers is this glorie appropried places aâ—e plentifull see these pregnant Mar. 16.16 Iohn 3.15 16 17 18. whither Infidâ—litie be of more Negation such as in Pagans to whom the name of Iesus hath not bin heard or of euill disposition as in vnbeleeuing or misbeleeuing Christians it matters little ad poenam damni Though that of sense be greater to children of the Church Mistake not as if I thought the not knowing or not beleeuing in Christ shall be imputed to a simple Pagan as a crime to damne him Howbeit had he beleeued he had bin saued not beleeuing he perisheth in his Paganisme Vse I like pittie though it be a little foolish yet would haue no man wiser then his maker what if the body of Paganish Nations perish what when their Infidelitie in which they perish is muincible It s pittie of them they say And God seemes either not iust or not so mercifull Ans Pittie be it who allowes not o Rom. 9.2 condoling their miscarriage yet neither is God iniust in not shewing them mercie to saluation sith 1 that gratuitous 2 and hee p Eccl. 7.31 made them righteous 3 And they are inexcusably sinfull in violating the rules of naturall law reserued in their Notice But is God lesse mercifull Nay rather more q Rom. 9.23 to the vessels of mercie whom from among so many millions of men and women of equall condition in nature he hath selected to magnifie his mercie vpon The mercies of God are better prised by weight then by number of enioyers But we passe to the extent As to Saints and beleeuers onely so to all Saints for which is more doubtfull to all beleeuers doth this heauenly glorie belong That to all Saints these Scriptures are pregnant The inheritance belongs to r Acts 20.32 all them that are sanctified Beatificall vision to all that are f Mat. 5.8 pure in heart wherefore the sanctied are said to be t Eph. 4.30 sealed to the day of Redemption And the first fruits of the Spirit is called the u 2 Cor. 1.22 carnest of our inheritance Vse 1 They erre who extend Sanctification to Reprobates What say they to this Argument Euery sanctified man is glorified No Reprobate is glorified Ergo nor sanctified 2 * 1 Pet. 1.2 Eph. 1.4 Elected we are to sanctification of the Spirit suppose you to the common solaces of Reprobates 3 Or think we Christs merit and x Iohn 17.9 intercession by which the Spirit of Sanctificaon is procured intended to Reprobates 4 Not giuen them saith our Sauiour the y Iohn 14.17 world cannot receiue him But de his alibi the homonymies wherewith Aduersaries haue perplexed the question are elsewhere noted and explained Let Gods people make sure to themselues their sanctification they make sure their z 2 Pet. 1.10 election Vse 2 calling glorification Thus ye may in part discerne it 1 The lesse a Col. 3.2 earthly-minded the more sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 It s comfortable to see in our selues the b 2 Pet. 1.5 6. connexion of all vertues gratious to be failing in no gift or fruit of the Spirit argues our through our true sanctification 3 Especially if these things be in vs and abound c 2 Pet. 1.8 yea if they be but growing that argues life of grace in vs. 4 In exercise of them constancie and resolution is specially comfortable 5. Most when the motiue is obedience to the commander d 1 Cor. 13.3 Loue of the Inioyner and the end that the Author in all things may be glorified Mat. 5.16 The greater question is whither to all that beleeue for euen e Iac. 2.19 Diuels beleeue and wee read of f 1 Tim 4.1 reuolters from faith whose damnation is as certaine as if damned already in chaines of darknesse how then saith the Apostle this Glorie belongs to all that beleeue Resp Pardon vs a little to see if Schooles may helpe vs in this inquirie Of faith as of other vertues they make two kindes The one Acquisite the other Infused Acquisite such as may be wrought
scoffe and y 1 Pet. 4.14 blaspemie of Aliens 2. Weaklings to wauering thorough strength of cauils and disabilitie in such tatling Religions to z 1 Pet. 2.15 silence the ignorance of foolish men whose tongues they haue set on wheeles to cauill and raile at our Christian faith and holy practise Of the fourth The matter of boasting your patience and faith amplified by the maine opposites of both multiplicitie of tribulations and persecutions which they endured Patience vnderstand contented endurance of painfull euils Faith either generall beliefe of the promises or perswasion of Gods loue or confidence in his mercie Tribulations and persecutions some thus distinguish Persecutions they conceiue Troubles which the body of the Church endured Tribulations the personall grieuances of particulars amongst them Thus rather I conceiue Persecutions to be a Iâ—â— â— 10 troubles or afflictions for righteousnesse sake Tribulations any crosses whatsoeuer whether mediately or immediately inflicted of God as chastisements trials preuentions c. Absolons insurrection Shimei his railing were Dauids tribulations not his persecutions that issuing out of Absolons ambition of the Kingdome this from Shimei his zeale for the house of Saul other differences you may conceiue in meditation guided by the Apostle Rom. 8.35 The vertues commended are their Patience and Faith two of the most comfortable supporters vnder the Crosse and no where more commendably exercised then in multiplicitie of afflictions b Iob 1.22 In all this did not Iob sin with his mouth nor charge God foolishly the encomium of his patience Though he kill mee c Iob 13.15 yet I will trust in him the practise of his faith d Psal 39.2 I was dumbe and opened not my mouth because thou Lord didst it The profession of patience I will yet trust to see the goodnesse of the Lord in the land of the liuing the practise of vnconquerable faith It s commendable and comfortable when Grace beares vp it selfe against opposition that argues it substantiall and vigorous Doest thou yet continue in thine vprightnesse the speech in the vtterers intention seemingly of exprobration the thing to me seemes matter of admiration 1. I â—â—â—rue Afflictions are the matter the causa sine qua non of 〈◊〉 wherefore they are said to c Rom. 5.3 worke Yet considering 〈◊〉 easefull nature tend they not to exasperate against prou 〈◊〉 〈◊〉 weighing intention of instruments inflicting are they â—â—â—bent e Iob 1.11 to ouerthrow it especially when as billowes in the Sea they come one in the necke of another what patience except supernaturall can beare vp vnder them 2. Beliefe of promises how is it shaken by them Sundry precious promises God hath giuen vs of comfort ioy and peace in beleeuing f 1 Tim. 4.10 Godlinesse hath promise of this life and of that to come Yet oft our portion of 〈…〉 â—â—â—ties is of the scantest peace we rather desire 〈…〉 God himselfe writes bitter things against vs. I 〈…〉 to see Dauids faith falter wonder rather considering his tentation that faith at last recouers it selfe and holds fast the Conclusion yet God is good to Israel Psal 73.1 Perswasion of Gods loue how hardly retained when 〈◊〉 feele him as Dauid 1. vexing vs with all his storâ—â—â— 2. giuing little or no g 〈…〉 sensible comfort to support 3. noâ— till h â—eb 12.11 after fruit of our crosses I can easely beleeue our Sauiour had the Spirit of Faith not by measure who being in his sense forsaken of God yet by faith held the conclusion God was i Mâ—â— 27.46 his God gracious and louing vnto him Confidence in his mercie who almost retaines in multiplicitie of continued pressures mirror of faith more then of patience Iob seemes to me when in his deepest miserie he protests to hold fast his confidence Though he kill me yet I will trust in him that not without cause Paul glories in this people so patient so faithfull in all their tribulations and persecutions Vse 1 I wish they may be our samples in our afflictions Maruellous is the delicacie of our flesh through long continuance of ease ready almost to blaspheme God to his face if he lay I say not his hand but his little singer vpon vs. And in our practise k 2 Cor. 5.7 contrarie to that of the Apostle we walke by sight not by faith scarce euer trusting the Lord without his pawne beleeuing no more of his promise or loue then our fleshly sense apprehends It shall be our wisedome to fortifie 〈…〉 in vs that we may be able to stand fast in 〈…〉 day we cannot be ignorant of the l Acts 14.22 commoâ—◠〈◊〉 Gods children nor of the m Rom. 8.17 condition of our 〈◊〉 And â—hough there may be disparitie in the measurâ— as God is pleased to respect our infirmitie yet is that of the Apostle vniuersally true n 2 Tim. 3.12 All that will liue godly in Christ Iesus shall suffer persecutions I say as Paul o Heb. 10.35 ye haue neede of patience and p 36. cast not away your confidence they are principals in the Christian proofe Armour meanes of patience 1. Meditation of our q Mic. 7.9 merit 2. of r 2 Sam. 16.11 Gods hand in affliction 3. of the fruit of afflictions 1. they Å¿ 2 Sam. 16.12 make way for blessings 2. bring t Heb. 12 11. fruit of righteousnesse 3. u 2 Cor. 4.17 worke our glory Helpes to faith vnder the Crosse 1. Perswasion of Gods loue 1. God protesteth his * Apoc 3.19 loue to them he rebukes 2. vsually proportions x 2 Cor. 1.5 comforts to our tribulations 3. if we wait we shall see the fruit 1. Affections weaned from the world 2. Grace languishing y Hos 5.15 excited 3. Sinne z 2 Cor. 12.7 preuented or mortified 2. Beliefe of his promises 1. Rightly vnderstand how the blessings are conueied in the Couenant Temporals 1. with limitation to expediencie 2. disiunctiuely either the particulars or the a Mar. 10.30 equiualent 3. with exception of the crosse and reseruation of power to the promiser to b Psal 89.31 32. chasten our misdemeanour Spirituals 1. quoad essentiam non quoad Gradum eminentiorem 2. with power reserued to withdraw the exercise c 2 Chro. 32.31 leaue to our selues abate the feruour c. Nothing makes faith more doubtfull or wauering then misunderstanding of the promises 2. Consider how God oft brings his purposes to passe by meanes most vnlikely in the eye of flesh sometimes most opposite to their accomplishment 3. Meditate ends of permitting to extremities 1 d 1 Pet. 4.12 to trie 2 to manifest Grace of his children 3 to magnifie his e 2 Cor. 12.9 power in their support or rescue Confidence in his mercie 1. Thou hast his promise his oath f Heb. 6.18 two immutable things wherein its impossible that God should lie 2. Who euer perished being innocent and
out of power of Nature by meanes attempered to the vnderstanding subsisting within the state of Nature As when a man assents to Theologicall Truths moued by humane perswasions as for reuerence or loue he beares to the Teacher or for miracles wrought to auouch them or for Reasons and Arguments potent in the eye of Reason to worke such perswasion Infused wherein the vnderstanding is eleuated aboue all its Naturals and illustrated by so diuine power that it giues credence to things aboue Reason leaning onely on the first veritie the truth of God the Reuealer this being the thing which makes him assent because God speakes and testifies it Infused it s called either by allusion to the g Ioel 2.28 phrase of the holy Ghost or because it s meerely from without there being no power Naturall in man to procure or receiue it saue onely that which they tearme obedientiall whereby man as other creatures is borne to obey Gods Action or his working vpon him to be made whatsoeuer he may be made by diuine power Of faith infused they make two kindes one formed as their tearme is by Charitie the other formelesse seperate from Charitie which they call formelesse not because it lacks matter or forme or any thing required to the nature of Faith for euen this Faith they say is perfect quoad speciam and is true faith in genere Naturae moris that is hath the true nature of Faith and is a vertuous qualitie But formelesse they call it when separate from Charitie because it wants what should forme it to the nature of a gratuitous or gracious gift or fit it to atchieue the superexcedent End eternall Beatitude or as Scots tearmes are it wants what should forme it to Acceptabilitie or as h De Iustif lib. 2. cap 4. Bellarmine to make it Actuous and operatiue In all this setting apart strangenesse of Language and their secret intention of making Charitie enter our Iustification me thinks the sentence is orthodox and consonant to Scriptures faith sauing workes by loue Gal. 5.6 And if a man say he hath faith and haue no workes i Iac. 2.14 can that faith saue him Thus vnderstand the Apostle All that beleeue I say not quocunque modo suppose by faith Acquisite as diuels and many professed Christians or by faith dead and vnoperatiue but al that beleeue with that faith which works by loue to all such belongs the glorie of Gods Kingdome Or what if we call to minde the three internall Acts of Faith which Thomas saith are all acts of one and the same habit of Faith 1 To beleeue God speaking in his word 2 To beleeue that he is God and a rewarder of them that seeke him 3 To beleeue in God that is as I interpret to rest and relye our selues by confidence and assiance on God and his Christ as onely Authors of Righteousnesse and Saluation In all such beleeuers will Christ be glorified in communicating to them the glorie of the Kingdome which hee hath promised To this purpose Scriptures speake pregnantly Iohn 3.16 36. 1 Iohn 5.10 11 12 13. c. Vse There bee who enlarge promises streiten precepts The promise of life they suppose made to all beleeuers howsoeuer entertaining into their Assent the doctrine of faith published in Scripture the faith required is supposed to be a bare and naked assent to diuine Reuelations without care of good life Against these is S. Iames cap. 2. tot and Augustine There be that streiten promises enlarge precepts alas to how much perplexitie of their soule As if faith required were of necessitie to be of all Articles and circumstances thereof explicite so firme and steddie at all times as neuer to conflict with Infidelitie to such faith onely in their opinion belong the promises But then said the Prophet in vaine he shall not quench the k Isai 42.3 smoaking flaxe Then that 's false that the Gospell requires Truth not perfection of faith and other vertues Then are not l 1 Iohn 2.1 2. Infants in Grace Gods children nor Christ propitiatour for imperfections in gracious practise And yet as he is Author of saluation to m Heb. 5.9 all that obey him though obedience be sometimes interrupted alwayes imperfect So will he be glorified in glorifying all them that beleeue I say not as Abraham onely with n Rom. 4.21 fulnesse of assurance but as the blinde man in the Gospell o Mar. 9.24 bewailing and praying against Infidelitie and doubtings Because our Testimonie was beleeued among you This clause included in the Parenthesis hath apparently this Scope to apply the generall forementioned to the comfort of these particulars among beleeuers q d. And this I say for your comfort because our Testimonie that is the Euangelicall doctrine to which we gaue Testimonie that it is of God sound credence and beliefe among you How that generall doctrine auailes to their comfort being so qualified you easily apprehend conceiuing the discourse on this wise All that beleeue the Gospel shall partake in that maruellous glory But you haue beleeued the Gospell therefore shall haue share in that heauenly glory But doth not the Apostle in this Application of the general to this particular people more then intimate that generals of promise or blessing or comfort deliuered in Scripture are intentionally meant to particulars rightly qualified Or that Gods spirit speaking in generall As thus when to all Saints and beleeuers hee promiseth the inheritance speakes he not to me in case I bee sanctified and a Beleeuer Vse That a man may wonder Papists should on this ground reiect particular Faith because wee lacke a particular word whereas truth is wee haue a word intentionally particular I pray tell is not the word of promise as particular as the word of Threatning or Command or prohibition Thus conceiue when the command is giuen to feare the Lord and depart from euill though Peter and Paul be not mentioned in the Command Is it not therefore meant to Peter and Paul Belike they are not bound to obey saue in what is commanded them by name When it s said you p Deut. 7.3.4 shall not ioyne mariage with the daughters of a strange God is it not all one as if he had said neither thou nor thou whosoeuer thou art When God threatens the q Pro. 23.21 drunkard to be clothed with ragges the r 6.26 whoremonger to be brought to a morsell of bread is it not applicable in the intention of the speaker to euery particular ingaged in those sinnes So when the promise runs whosoeuer beleeues and is baptized shall be saued why say we wee haue no particular word to beleeue that we are in state of Saluation When it s meant to euery particular beleeuer and we know or may know that wee beleeue To mee I assure you it sounds as particular in case of my Faith and Repentance as if our Sauiour himselfe should say vnto mee as to him in
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
against a graue Minister Dispoream if vpon examination they be found other that quarrell at Clasicall Preachers Lord that the Sages of our Church would seriously thinke of it our steeresmen pittie their poore brethren who climbe the Masts and draw the poope beare burthen and heat of the day how should they doe their duetie with ioy and the people be framed to conforme in Religion Might reason preuaile with lewdnesse and absurdity I would adde my aduise to these opposites And yet the most hare-braind amongst these absurd fooles would be thought wise The lewdest miscreant is affected with repute of honesty If Paul if Gods Spirit can iudge you are but absurd fooles lewd miscreants whosoeuer maliciously oppose to your Ministers or seeke to entangle them in the snare For all men haue not faith The Reason of prescribing this petition on behalfe of their persons q.d. And maruell not we desire your prayer for deliuerance for all haue not faith to restraine them from maligning the Doctrine and Teachers of faith Faith meanes he the morall vertue fidelitie That n Mat. 23.23 acception of the word is not infrequent in Scripture and thither bends the Antithesis But God is faithfull Rather sith the streame runs that way the vertue Theologicall yet withall suppose the other implied q. d. All are not faithfully or indeed that which they pretend and show for in faith For that he would be vnderstood of men in the Church professing faith I make no question 1 Idle had it bin in the Apostle to minde this people of Pagans and such like that they wanted faith selfely they knew it 2 Nor could their feare and discomfort which in the Antiâ—hesis he anticipates arise from any other then children of the Church professing to belieue Infidelitie is not all amongst Pagans faithlesnesse is as much in the children of the Church in many professing to beleeue many o Iohn 2.23.24 25. beleeued in the name of Christ when they saw his Miracles yet did not our Sauiour commit himselfe vnto them Durst not our Sauiour betrust himselfe with beleeuers A thousand liues he might haue put into their hands had they indeede beleeued in him But he who saw what was in them discouered infidelity lurking vnder the vizar of professed faith Want of imperate Acts of faith euidence it thus number them 1 p Act. 15.9 puritie of heart and life 2 q Gal 5.6 loue of God his ordinances and children 3 Deuotion 4 r 2 Cor. 4.13 Confession 5 Å¿ Iam. 2.14 15 c. Workes of Charitie and Mercie c. where these are not be bold to say there is no truth of faith be vaunts neuer so confident of Abrahams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Augustine wrote comfortably de perseuerantia sanctorum Vse 1 there is a Script bearing title de Apostasia sanctorum Stuffed with Examples of many supposed to haue reuolted from faith But it would be enquired whither these who t 1 Iohn 2.29 went out from vs were euer truely of vs. whither these who reuolted from faith had euer any more then the show of faith in Scripture men beare names of what they show and are not Quest Then what loose they Resp That which they seemed to haue the show of faith pietie u Luke 8.18 sanctity they carried in the Church I say not all Scriptures or instances may thus bee explaned yet doubtlesse many But the more ought we to blesse God for specialty of his grace to whom he hath giuen truely to beleeue in him For * Acts 17.28 being liuing mouing for sense and reason for x 14.17 food and raiment for raine and fruitfull seasons I cannot but blesse God and admire his goodnesse Lord y Psal 8.4 what is man that thou art so mindfull of him yet these are common to me with heathen many with Bruits For meanes of saluation and z 1 Iohn 5.20 minde to know him my heart is more enlarged to praise his mercy yet these are common to me with hypocrites in the Church But that he hath blessed the meanes to my soule to worke true faith and repentance vnfained now thankes be to God for his vnspeakable gift who can expresse the noble acts of the Lord or shew forth all his doings once I know 1 my merits no more then others my demerits haply as great as others 2 The same meanes of faith vouchsafed to the faithfull but blessed vnto me to make me faithfull 3 Impediments in me and opposites to faith as strong as in another 1 blessednesse of minde to conceiue the mysteries of his kingdome 2 pride of reason scorning to subscribe to anies Ipse dixit to rest on naked authority bare testimony of God himselfe expecting argument and demonstration to euidence conclusions Theologicall yea articles of faith But blessed be God who hath subdued these high thoughts to the obedience of Christ when thousands of others are shut vp vnder vnbeliefe For all men haue not faith Perhaps Paul meant to point them to the fountaine of this lewdnesse and absurdity in procuring the vniust vexation of himselfe and his Associates that is want of faith The source as of most sinnes so chiefely of persecuting the Ministerie had they faith but as the graine of Mustard-seed they could neuer grow so lewd or absurd to molest the instruments of their belieuing Had they knowne they would not haue crucified the Lord of glorie Did men belieue had they euer a 1 Pet. 2.3 tasted how gracious the Lord is they would neuer vexe the Ministers of God b 1 Cor. 3.5 by whom they belieue Rather c Rom. 6.4 lay downe their owne necks for their safety and preseruation Faithlesse Infidels and no better they shall euer be to me whom I see maliciously bent against the persons of their faithfull Pastors VERS 3. But the Lord is faithfull who shall stablish you and keepe you from euill THE words seeme intended to preuent the feare might arise in this people from meditating their owne danger in the Apostles as also the intermingling of false brethren faithlesse beleeuers with the Churches of God Though that be true you as I may iustly expect vexations and perils from such yet be not dismaied God is faithfull who will stablish you and keepe you from euill In which comfortable speech of the Apostle two things to be obserued 1 The Blessings as arguments of comfort propounded 2 Next the ground of the blessings Gods fidelity The blessings two both acts of the Lord towards his children 1 Stablishment that vnderstand their firme setling in gracious goodnesse so as vnmoueably to persist therein without defection compare 1 Cor. 1.8 Act. 11.23 Eph. 3.16 17. and that excellent parabolicall expression of it Mat. 7.25 2 Cautelously vnderstand it 1 Shakings and wauerings in the very purpose may befall vs by violent blasts of temptations Psal 73.2 13. 2 Intermissions of the exercise of grace may betide vs yet semen manet 1 Iohn
A BRIEFE EXPOSITION WITH NOTES VPON THE SECOND EPISTLE TO THE THESSALONIANS By WILLIAM SCLATER Doctor of Diuinitie and Minister of Pitmister in Summerset 1. CORINTH 10.12 Let him that thinkes he stands take heed least he fall LONDON Printed by George Miller for George Vincent and are to be sold at the Crosse Keyes at Pauls gate 1627. TO THE RIGHT WORSHIPFVLL IOHN POVVLET Esquire my very Honourable good Patron and to the truely Religious and right vertuous ELIZABETH his wife my much honoured Patronesse Grace and Peace bee multiplied WOrthies loe to you at last Saint Pauls Antichrist in such lineaments as that Apelles his pencell or coale rather was pleased to shadow him in Lusted I say not vnuailed onely and made more barefaced to yeeld his vgly visage to view of Gods people How vexeth it to see Israel still halting twixt the two opinions After demolishing the Idoll so long fore done a fresh pleading for Baal Were it not hee seemes in his consumption neere his abolition I should suspect some boding of his new erection Auertat omen Deus How much better had it beene neuer to haue knowne then knowing to turne backe from the holy Commandement The latter end of such men will prooue worse then their beginning I promise and perswade my selfe better things of you and such as accompany saluation so hereditary seemes right Religion to your Honourable family hauing continued therein descents more then Paul mentions of Timothie If to your establishment in the present trueth and furtherance of Faith in times so wauering this poore paines may be auaile-some I haue my desire and shall thinke thorough your fauourable acception some small part of my great debt of thankefull obseruance wherein I acknowledge my selfe to stand obliged to you and yours tolerably at least discharged Faxit Deus Withall you haue such as this Scripture afforded doctrinall conclusions many for information of iudgement exhortations frequent to excite languishing affections comforts not a few for support of the trembling conscience rules to examine our Spirituall estate characters of gracious vertues directions for morall practise In the close perswasions to the loue and study of peace more largely pressed perhaps of purpose to worke towards vnion the diuisions of Ruhen occasioned by great thoughts of heart Sirs said Moses yee are brethren why striue yee de lana Caprina for the breath of the people so long so eagerly till Religion be neglected Prayers interrupted Charitie violated care of Countrey forsaken Iniquitie growne impudent so as to dare giue affront to Authoritie Oh that our Sauiours aduise might preuaile to keepe our salt within our selues so should we soone haue peace one with another For your part worthy Sir I haue neuer obserued your temper auerse much lesse abhorrent from tearmes of peace Desire onely you should aduance aboue the ordinary of peaceable or patient to become Pacificus a peace-maker in Israel The worke were more then generous truely Honourable no lesse then Princely The stile such haue in our Sauiours language is no lesse then Sonnes of God Hoc agamus And the God of peace shall be with vs. Now for the great kindnesse wherewith you haue refreshed my bowels I must pray as beggers the Lord reward it you As Paul for Onesiphorus the Lord grant you and yours to finde mercy with the Lord at that day I rest Pitmister Nouember 4. 1626. Your thankfull and most obseruant Beneficiary WILLIAM SCLATER The occasion of the Epistle together with the scope 1 NOise of continued pressures and persecutions of this Church for the Gospel whereto hee desires to afford solace 2 Reports also of false teachers crept in amongst them labouring on fairest pretenses to insinuate errour about the time of Christs second comming plausibly perhaps by misinference from that Nos qui viuimus of the Apostle 1 Thes 4.17 Against which he would make them cautionate 3 Information of exorbitancy in some particulars of the Church notwithstanding his formonition against idlenesse and sleeping of Church discipline in that behalfe This he excites that he corrects Parts of the Epistle besides those vsuall inscription salutation valediction you may thus number 1 Proaeme insinuatiue cap. 1. ad ver 5.2 Consolation inde ad finem 3 Redargution of errour 1 In iudgement cap. 2. 2 In manners cap. 3. Other passages there are occasionally yet aptly and seasonably interlaced AN EXPOSITION vpon the second Epistle to the THESSALONIANS 2 THES Cap. 1. Ver. 1 2 3 4. Paul and Siluanus and Timotheus vnto the Church of the Thessalonians which is in God our father and in the Lord Iesus Christ. Grace vnto you and peace from God our father and the Lord Iesus Christ The Inscription and salutation is without difference the same with that in the former Epistle See Annotata ibid. We are bound to thanke God alway for you Brethren as it is meet because that your faith groweth exceedingly and the charitie of euery one of you all towards each other aboundeth So that wee glorie of you in the Churches of God for your patience and faith in all your persecutions and tribulations that yee endure IN the remainder of this first Chapter are three things 1. Proeme ver 4 5. 2. Consolation from ver 5 to 11. 3. Incidentally a Petition vers 11.12 The Proeme is as the former Insinuatiue tending to nourish them in perswasion of the Apostles affectionate loue towards them testified by that indubitate office and act of loue Thanksgiuing to God for their gracious estate In which Gratulation is first the Act secondly the Ground thirdly the Matter of it De Actu vide Annotata ad 1 Thes 1.2 3. The ground is debitum a debt wherein the Apostle and his associates acknowledge themselues obliged to performe this office of thanksgiuing Accruing 1. from their neere coniunction so neere as christian brotherhood could make them 2. from Congruence of the Act we ought 1 Brethren 2 as it is meet In thankfulnesse then there is debitum by Apostles acknowledgement herein will no Saint plead libertatem a debito nor once dreame he supererogates holds it not vniuersally for all offices of loue to God or man heare our Sauiour when ye haue done all that is commanded say we haue done but what we ought Luk. 17.10 It sounds to me All that ye can to the vtmost extent of naturall or gracious abilities sith all that we can in loue to God wee are commanded Mar. 12.30 Saint Iohn speaking of the highest act of loue to man vrgeth it as matter of debt we ought to lay downe our liues for the Brethren 1 Iohn 3.16 Thus I thinke Intensissima charitas cadit sub praecepto the highest pitch wee can bend Charitie vnto fals vnder precept whether we loue him vt 1. bonus sit nobis or 2. quia benefecit or 3. quiabonus in se which is the vtmost pretended aime of single life and wilfull pouertie whole vacation to the contemplation of the glorious Deitie or 4. which Saint
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
Church of God Ignorance whether inuincible or negligent or wilfull neither excuseth a toto in things reuealed and commanded to be knowne That made our Sauiour say Ignorants are * Luc. 12.48 beaten though with fewer stripes eternally damned though not so much tormented Vse How slender then is the Comfort framed or fancied from the Topicke of Ignorance so applauded yet as if it should do steed in the day of wrath as much as exactest knowledge in the mysterie of godlinesse saith Saint Austin The vtmost aduantage simplest Ignorance can doe then is but vt mitius ardeant To rouse vs out of it Meditate Such 1 x Eph. 4.18 Aliens from the life of God 2 In y 2 Tim 2.26 snare of the Diuell holden captiue of him at his pleasure 3. No way assured of their being in Couenant of Grace For such all haue the z 1 Iohn 2.27 vnction teaching all things are a Iohn 6.45 all taught of God b Ier. 31.34 know him from the least to the greatest Meanes See 1 c Phil. 3.8 Excellencie of knowing Christ suppose that knowledge Treasure d Prou. 2.4 thou wilt digge for it as for siluer search as for Rubies 2. Be e 1 Cor. 3 18. a foole in thine owne conceit lay downe proud opinion of Natures acuitie in the mysteries of God 3 f Pro. 8 3◠Attend at the Gates of wisedome Prophesie is the key of knowledge g Ier. 3.15 Pastors are giuen to feed with knowledge and vnderstanding Will you nill you you must seeke knowledge at their mouthes h Mal. 2.17 Their lippes are your storehouse 4 i Psal 119.8 Pray to be illightned The second sort lvable to vengeance those that obey not the Gospell of our Lord Iesus Christ Circumscription of Christians according to Interpreters Their generall stile is with Paul the k Eph 2.2 5 6 Children of disobedience They all lye open to that vengeance yea though their knowledge were Angelicall Christ is Author of saluation to those onely that obey him The wrath of God comes abides vpon all the children of disobedience in fuller weight for that they saw Iohn 9.41 15.22 24. Iac. 4.17 Reasons are 1 Their sinnes grow neere the nature of presumptions of wilfull and malicious sinnes 2 Adiuments to obedience haue bin more vnderstanding hauing presented to their will the goodnesse of Christian duties Whither the disobedience be in not doing or omitting duties prescribed and knowne or in doing euils knowne to be interdicted it matters not Non parcet pungenti qui minatur sterili Vse We liue in the deluge and l Isai 11.9 inundation of knowledge prophesied by Isai would God our practise were in any good measure answerable I should then be inclined to thinke the bodie of our Christendome should be saued But God hath m Isai 9.3 multiplied the Nations yet not increased the Ioy. Contemplatiues we are most in matter of faith and pietie our Religion is mostly talke and discourse Saint Peter exhorts to n 2 Pet. 1.5 ioyne to faith vertue to knowledge practise not to o 8. be idle and vnfruitfull in the knowledge of our Lord and Sauiour 1 Consider knowledge though an excellent gift yet is none of the Characteristicall to discriminate vs from Reprobates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of damned Diuels for excellencie of knowledge And as good Angels so haue they learned by the Church the manifold wisedome of God Eph 3.10 2 Not connexion onely of Graces is to be seene in Gods Children but subordination of one to other of o Iohn 13.17 knowledge we are sure to practise Nothing is reuealed of Gods Nature and will that we may onely know and delight our selues in the speculation nor is any thing in Christianitie so meerely speculatiue but it s made ground p 1 Par. 28.9 of practise 3 The rule of Retribution is not our knowledge but our practise Euery man receiueth according to what hee hath done Prophets disobedient are dismissed with Nescio vos Mat. 7.22 23. 4 If knowledge be that wee labour for what better meanes of improuement then q Iohn 7.17 conscionable obedience Hereby grew Dauid wiser then the aged then his Teachers euen by keeping Gods precepts Psal 119.99 100. 5 Conscience roused by Gods wrath is torture no lesse then racking yet most where knowledge hath bin most abundant Obey not the Gospel Gospel then as well as Law inioynes obedience containes not onely promises of mercy but precepts of dutie r Mat. 1.15 Repent and beleeue are precepts of the Gospel Loue God aboue all Thy Neighbour as thy selfe So not Law onely but Gospel commands thee This is the old and new Commandement Nouum 1. quia renouatum 2. Pressed on new grounds Such as nor Prophet nor Patriarch euer saw to enforce it There are Gospel as well as Legal Ethicks Moralities all as many Euangelicall as Mosaicall Truth is there is no dutie which the Law morall requires but the Gospell prescribes and vrgeth on equall tearmes of necessitie to saluation It s not absurd to say the whole of what the Law prescribes for the modus and Gradus of obedience is in the Gospell also prescribed these differences obserued 1 The Law allowes none but our owne personall obedience after euery lota and tittle The Gospell affords performance by a suretie 2 The Law winkes at none no not least imperfections of obedience The Gospell offers more Grace promising to crowne our gratious endeauours 3 The Law prescribes but enables not Therefore is ſ 2 Cor. 3.6 Letter The Gospell prescribes and assists therefore is called Spirit because with it goes the Spirit of power enabling in acceptable manner to performe what is prescribed Vse So that they doe ill inexcusably who make Law and Gospell fight in matter of prescript And thinke the decalogue as its Rule of obedience in any the Contents of it cancelled together with the handwriting of ordinances When yet t Mat. 5.17.19 Christ came not to destroy the Law but to fulfill it And Faith doth not abrogate the Law but rather stablish it Rom. 3.31 Worse they who conceiue the Gospell a doctrine of carnall libertie As God an Idoll made all of Mercie so his Gospell consisting onely of promises of mercie not at all of precepts of duetie And this forsooth is their Christian libertie vnder the Gospell freedome from obseruing the Law of God Libertie Christian proclaimed in the Gospell is 1 From u Acts 15.10 yoke of Ceremonies 2 From * Gal. 3.13 Curse 3 Iustification 4 Rigorous exaction 5 x Rom. 6.14 Exasperating power of the Law Morall Not at all from obedience of any iota or title comprised in any precept of the Decalogue Therefore in Gospell doctrine obserue 1 As many prescripts of duetie as promises of mercie 2 Promises for their performance on Gods part limited to condition of our performing the dueties 3 The euidence
fidelitate quia mentiri non potest non ex Iustitiâ And of this first Chapter thus farre AN EXPOSITION vpon the second Epistle to the THESSALONIANS 2. THES Chap. 2. Ver. 1.2 Now wee beseech you Brethren by the comming of our Lord Iesus Christ and by gathering together vnto him That yee be not soone shaken in minde or be troubled neither by spirit nor by word nor by letter as from vs as that the day of Christ is at hand THe second materiall part of the Epistle spent in Redargution of errour in Iudgement touching the time of Christs second comming Wherein are 1. Caueat ver 1 2. 2. Confutation ver 3. 3. Comfort ver 13. 4. Meanes of preuention ver 15. In the Caueat are 1. The Modus 2. The matter of it The manner of carriage is with greatest 1. Meekenesse We beseech you 2. Loue Brethren 3. Earnestnesse such as wherin the Apostle scarce satisfies himselfe 1. Obtesting and almost adiuring them to cautionatenesse ver 1. 2. Iterating it ver 3. with greatest particularity Let no man by any meanes Those parcills of the Modus â—is meekenesse and loue condescending from authority he had to command vnto petitioning them for their owne good I willingly pretermit wishing onely my Brethren or Fathers in the Ministery to put on bowels of compassioÌ„ to win to the truth rather then in Stoick sternnes and Rigorous Austerity to attempt forcing the people to reformation of Iudgement or manners God was not in the thunder nor in the Earth-quake appearing to Elias but in a 1. Reg. 19.12 the still Winde To Adam he appeared in the b Gen 3.8 coole of the day Ouer Israel that stiff-necked people he set Moses the c Num. 12.3 meekest man on earth Iudgement may be conuinced by Reason cannot bee forced to assent by violence no not to most necessary truths Will may be allured cannot be enforced to goodnesse Gregories temper I like well Legatur dist 45. cap. disciplina miscenda est leniras cum seueritate sit amor sed non emolliens sit rigor sed non exasperans And Austins best aduised thoughts best please â—â—ce that conuiction goe before coaction in matter of Faith Chrysostome had rather be countable to God for a nimium of mercy then for ouerplus of seuerity said not Paul d 2 Tim. 2.25 the same in his Canon What one separatist or but vnconfortant hath the contrary course wonne And not rather exasperated to farther alienation 2. The earnestnesse of the Apostle applyed to the matter I choose rather to insist on expressed it is in two things 1. That he contents not himselfe to beseech but to obtest and that by what is or should be most preualent with vs the comming of Christ 2. Iterating the caution in all the particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s not as elsewhere e Rom. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the comming sake of our Lord Iesus c. sith he comes for our good to take vengeance on them that trouble vs and to gather vs together vnto himselfe to participate his owne glory I beseech you let this meditation moue you to Caution The ground of the obtestation and the certaine truth of it I supposed by the Apostle to be in confesso amongst this people I dwell not on but referre the Reader to what is already extant in 1 Thes 4.16 Scriptures testifying truth of both and particulars so many as are meete for vs to know view in the Marg. 1. Instruments of our assembling vnto him are f Mat. 24.31 Angels 2. Ends. 1. Our g Rom. 14.12 account 2. h 2 Cor. 5 10. Receiuing according to what is done in our bodies 3. i Rom. 2.5 Declaration of Gods Iustice in admitting vs to saluation 4. k 1 Cor. 4.5 Iustifying and cleering our integrity to the face of men and diuels with the like Profits flowing from the meditation 1. It much solaceth our necessary and sometimes enforced separation from the society of Gods children a corasiue biting as any to a gratious disposition to remember that a day shall come when we shall all be gathered together and linked inseparably to enioy the mutuall society each of other Who is there amongst you fearing God who desires not if it were possible to enioy the perpetuall presence and conuersation of all that feare God The Lord hath otherwise disposed the state of this life 1 That we may know heauen is not on earth 2. That the yet aliens in euery quarter of the world may bee woune by the example of dispersed Saints 3. At least made inexcusable before God if neither by their holy example nor godly admonitions nor meanes of saluation for his Saints sake vouchsafed vnto them they will be ledd to Repentance Howbeit he hath appointed a day wherein the Elect shall be gathered together from the soure windes And then shall be as a l Mat. 25.32 separation of goates from sheepe so a blessed vnion and indissoluble coniunction in most heauenly m Heb. 12.12.13 society of Elect men and Angels 2. Instructeth to n 2 Pet. 3.11 care and studie of sanctitie no lesse then angelicall proportionall as the capacity of the creature is to that o 1 Ioh. 3.3 of God himselfe fooles or worse they who knowing they must stand before a God of pure eyes thinke they may bee too nice ouer-precise in matter of morality 3. Excites to 1. Carefull p Mat. 25. 1 Per 4.10 vse of gifts receiued 2 q 2 Cor 5.10.11 Faithfull imployment of our selues in our vocations sith wee know we are then summoned to our r Mat. 25. Accounts and haue heard the Iudge himselfe pronounce him Å¿ Luc. 12.43 blessed whom when hee comes hee shall finde so doing 3. Matter of the caution 1. Generall not soone moued from your minde c. 2. Particular as if the comming were instant 3. Item also he giues against the meanes Spirit Word Epistle Compaâ—e if you please Pauls earnestnesse in his caution with the quality or degree of the errour against which its intended The maine Article of Christs comming is not called into question amongst this people in the circumstance onely is the attempt to corrupt their iudgement yet with what earnestnesse doth Paul presse the caution As if it concerned vs almost vpon perill of our soules to preserue iudgement sound in matters of Faith euen such as but aloofe touch the Foundation Hence is the charge to Timothie conueyed in much passion O Timothie t 1 Tim. 6.20 serua depositum the substance yea circumstances of Euangelicall doctrine our Sauiour cryes woe to them that u Mat. 5.19 breake or teach breach of the minima mandatorum And Paul wisheth * Gal. 5.12 cut off them that troubled the Church but with x Gal. 5.9 little leauen in the Article of Iustification 1. Certainely euery peece and parcell of Truth is
of beatitude they loue darkenesse rather then light because their x Iohn 3.19 deedes are euill 3 There is in the truth as in y Mat. 5.13 salt holesomenesse but ioyned with tartnesse the two witnesses z Apoc. 11.10 vexe them that dwell vpon the earth No maruell if they ioy and solace themselues in their disgrace That they might bee saued Quest Had they beene saued if they had admitted loue of trueth Resp Who doubts vpon that Hypothesis Tyre and Sidon had a Mat. 11.21.23 repented in case meanes of Capernaites had beene vouchsafed them Quest But could they receiue it Resp Why are we curious God puts not into any auersenesse from any goodnesse In the tender of grace and iniunction of duties respects them as he first made them Expects they should render him the good dispositions and abilities and pliablenesse to his instructions hee gaue in their first creation Iustly sith he b Eccles 7.29 made them righteous at the first and they haue sought them many inuentions Arminius too sawcily forceth on God necessitie and obligation to restoring of abilities lost by mans wilfulnesse too grosly denies abilitie to euery thing enioyned or to bee enioyned giuen vnto Adam But why meddle we with those intricacies Fluently we haue it from the Apostle that loue of truth is amongst those vertues which accompany saluation Therefore Ieremie pleades it as part of his righteousnesse claimes thereby interest to blessings conueyed in couenant of Grace Thy c Iere. 15.16 words were found with mee and I did eat them and thy word was vnto me the ioy and reioycing of my heart See Iob 23.12 Psal 119. And who so considers 1 d Rom. 8.7 Enmitie of depraued nature against the Law of God 2 That this loue issues from the e 1. Pet. 2.3 comforts our consciences haue tasted the power of it our soules haue experimented f 1. Cor. 10.5 in subduing the high thoughts to obedience of Christ and the blessed g Psal 19.7 change it hath wrought easely acknowledgeth the gift supernaturall farre aboue what nature eleuated to her highest pitch if subsisting within boundes of nature can possibly reach vnto Vse 1 Blest is the soule that feeles it hee hath Heauen vpon earth thus discerne it and rest assured of thy gracious estate 1 The rate it s h Mat. 13.46 Psal 119.72 valued at is aboue that of Gold and Siluer 2 The soule that tasts it i Pro. 2 4. searcheth for it as for Siluer withall the might gets this vnderstanding 3 k Psal 84 42. Mournes for depriuall as Rachel for her children 4 Is in a measure satisfied neuer l Psal 84.2 1. Pet. 2.2.3 sated with the pleasures of it 5 A m Rom. 10.15 beautie it sees in the very feet of them that preach it loues the ground they goe on 6 Hates as Hell the adulteraters n Gal. 2.5 opposeth to euery opposite of the trueth and proceedings of it You that loue your soules fasten on them this loue of truth 1 If depth of learning profound mysteries bee it that your mindes affect loe here what o 1 Pet. 1.12 Angels themselues loue to pry into reioyce to p Ephes 3.10 learne in the Church 2 Pleasing to the vnderstanding is the knowledge of trueth Verum is bonum intellectus the halfe happinesse and perfection of the vnderstanding Here see such as no science else reueales God is he knowes and reueales his owne being and manner of existence The true meanes of reconciling man to God and what all the wits of the World in vaine turmoiled and puzled themselues to finde out the way and meane of true tranquillitie 3 Oh q Psal 34.8 tast and see how gracious the Lord is experiment a while the power of this truth What wonders will it worke in thy soule may it there sway Those turbulent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions of sensualitie which wisedome of morall heathens laboured vainely to captiuate to right reason this shall r 2 Cor. 10 5. subdue the miserable bondage vnder sinne and Satan whereunder who groanes not This ſ Iohn 8.32 17.9 truth shall free thee from 4 And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true tranquillitie of minde t Phil. 4.7 pacification of conscience be that we long for behold it published conuyed wrought by the Gospel of peace the word of faith teacheth to vs wherewith we u 1. Iohn 3.19 may assure our hearts in the very terrour of the last day 5 And this is that * Rom. 1.16 power of God to saluation the word of saluation of life Reuealing working the x Iohn 17.3 knowledge of God in Christ leading to the beatificall vision the fruition of the glorious God-head If these amiable fruites sway vs not Oh yet let the terrour of the Lord mooue vs thus it s specified VERS 11.12 And for this cause God shall send them strong delusion that they should beleeue a lie That they all might be damned who beleeued not the truth but had pleasure in vnrighteousnesse THE words seeme intended to farther explication of the miserable estate of men seduced by Antichrist for not receiuing the loue of truth And for the maine to worke in vs the more feare of slighting such grace of God offered in the Gospel The argument drawne from the punishment dreadfull and to be trembled at wherewith God plagues such as regard not the Gospel the word of truth For this God shall send them strong delusion c. Particulars considerable are 1 The iudgement 2 The inflicter 3 The issue 4 The cause meritorious 1 The iudgement is strong delusion to beleeue a lie Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some interpret Efficacissimam quandam deceptionis vim Others Vim intus efficacem operatricem Our English strong delusion Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuely denote imposture or passiuely the fruit of such deception Errour is not curiously to be disputed The words to my apprehension sound strongest impressions of errour fastened vpon their mindes by that great Imposture the instrument of the Lords vengeance Conceiue it to imply two things 1 Infatuation and besottednesse so great as that errours palpable and such as may be selt are entertained for trueth 2 Pertinacie and stifnesse in adhearing to them incorrigible that no perswasion nor affright from God or man can reclaime them from De primo Infatuation Haue you euer read the Lord describing the sottish dotage of idolatrous Iewes He y Esay 44. burneth part thereof in the fire with part thereof hee eateth flesh he rosteth rost and is satisfied hee warmeth himselfe c. And the residue thereof hee maketh a god euen his grauen Image hee falleth downe to it and worshippeth it and prayeth vnto it and saith deliuer me for thou art my god And none considereth in his heart neither is there knowledge or vnderstanding to say I haue burnt part thereof in the fire I haue
Iudah sin Gods people may not runne with the streame o 2 Pet. 3.17 be carried away with the errour of the wicked See Iosh 24.15 2 Pet. 2.8 Gen. 7.1 1. They are taken out of the world Gal. 1.4 2. p T it 2 14. Gods peculiar q 1 Pet. 2 9. a holy Nation to shew forth vertues of him that hath called 3. Compare 2 Cor. 6.14 c. Ephesians 5.11 Vse Millions of Soules daily perish by neglect of this Rule while they thinke others exorbitancie warrant for their owne especially when multitudes great men or Saints go in the droue blindely they follow though in praecipitia Yet hath the Lord laboured to make vs cautionate 1 Charging not to follow multitudes to euill Exod. 23. 2 Minding vs of their issue Mat. 7 13. monishing that they lie in that euill one 1 Ioh. 5.19 Exemplifying his wrath vpon whole Countries r 2 Pet. 2.4 5 6. worlds of vngodly men millions of reuolting Angels 2. Though he tell vs of great men they are not alwaies wise of Aged that they vnderstand not Iudgement Iob 32.9 Professeth to hide these things from wise and prudent and to reueale them to babes and sucklings Mat. 11.25 1 Cor. 1.26 3. Though doctrinally he deliuer it best men are but in part sanctified 1 Cor. 13.9 Rom. 7 15 c. prescribes vs our quatenus in imitating the most holy 1 Cor. 11.1 permits chiefe of his Saints to fowlest delinquences Potent is the temptation so that good men sometimes miscarry in it Barnabas himselfe is misled with Peters dissimulation Gal. 2.13 Thus thou maist be armed against it 1 Making thy line of life not facta hominum but praecepta Dei 2 Considering the best are but in part sanctified and therefore may suffer humani aliquid Iac. 3.1 Ec. 7.22 3. Thinking nothing warrant for Conscience in practise but what will hold plea at the Barre of Gods Iudgement The duty Be not weary of wel-doing Thinke it spoken to vs. The word by Å¿ Heb. 12.3 Apostles interpretation implies two things chiefe branches of that Acedia which School men from Gregorie a number to sins Capitall 1. Tedious yrkesomenesse or tirednesse in Gods seruice charged on Israel as their loathsome sinne Mal. 1.13 Am. 8.5 for which Gods furie threatens to breake out against them vtinam ne non nostrum Causes out of which it issues you may obserue these 1 Lacke of loue to our God who yet hath done so great things for vs the t Mat. 11.30 yoke is easie the burthen light but Amanti is Bernards glosse Commandements are not grieuous to loue 1 Ioh. 5.3.4 2. Wee consider not nor taste the u 1 Pet. 2.3 sweetnes found in holy duties Good God what * Gal. 6.16 peace bring they to the Conscience thorough x 2 Pet. 1.10 assurance of Calling What ornament to the soule Restoring in it the decayed Image of God Oh taste see how Gratious the Lord is Psal 34.8 3. Are lead too much by sense and carnality esteeming nothing good but what is good to sense and yeeld pleasance to sensuality See Psal 4.6 Mal. 3.14 15. Had we Dauids Spirit the bitterest of all seruices would be honey-sweet accompanied with the light of Gods fauourable countenance Psal 4 6 7. Is it incident into a childe of God Resp S. Paul had neuer else said of Philippians their care sprang afresh Philip. 4.10 yet with this difference 1 It s not vsuall towards all goodnes vniuersallie but in particulars 2 Is striuen against and bewailed 3 Recouery is of first loue to doe first workes 4 They rise againe timoratiores sollicitiores feruentiores as it were to make amends for former languishings Preuentions or Remedies of it auaileable are these 1 Euer meditate contemplate the goodnes that is in holy duties y Psal 133.1 Ecce quà m bonum quaà m iucundum is applicable to all seruices we doe to our God 2. Be frequent in doing that thou maist habituate thy selfe in goodnes who so workes or habitu workes with delight 3. Let that be weighed that wee hazard and lay open our selues to the whip to Gods seuere correction Hosh 5.15 The Lord will not suffer grace to rust in his Children 4. Despise not Prophecie 1 Thes 5 19 20. forsake not Assemblies Heb. 10.25 The words of the wise are as Goades Ec. 12.11 5. Pray God to quicken what languisheth and is ready to die 6. Consider 1 What it euidenceth our little or no relish of gratious goodnes 1 Pet. 2.3 2 What it causeth depriuall of fauours already receiued Amos 8. The second thing it denotes is fainting and whole giuing ouer Heb. 12.3 one well calls it inperseuerantiam It s sometimes in bono particulari sometimes vniuersali then to be trembled at 1 We loose what we haue wrought 2 Ioh. 8. or suffered Gal. 3.4 2 Proclaime our selues to haue bin but hypocrites hauing forme onely of godlines It s not of hypocrisie to bee but temporarie Mat. 13.21 Hosh 6.4 3 The diuel reentring brings with him more and worse then himselfe Mat. 12.45 vitious thou then growest aboue the ordinarie rate of nature 4 Recouery after such whole relapsing is impossible Heb. 6.4 5 6. 10.26 May it fall into Gods children Resp Absit 1 the better Couenant assures of perseuerance Ier. 32 40. 2 promise of God is to confirme 1 Cor. 1.8 to perfect Phil. 11.6 to safeguard by his power to saluation 1 Pet. 1.5 3 Christ intercedes raignes at his fathers right hand that nothing may separate Rom. 8.34 35. Why then caueat giuen them against it Resp 1 to minde of naturall mutability for by grace we stand Rom. 11.20 2 Cautions are meanes sanctified to preuent it 1 our owne endeauours are required to our establishment 1 Iohn 5.18 2 which these items and exhortations without missing kindle and cherish in vs. Vse 2 Beloued these are the â—ast times perillous for z 1 Tim. 4 1. recidiuation now seemes the autumne of the Gentilish Church wherein trees fullest of sap haue many cast their fruits almost lost their leaues God grant the root keepe life that care of Gods seruice may spring afresh else what bodes it but that wee shall become fewell for the fire vnquenchable Obsecro per Iesum a 2 Pet. 3.17 Take heede least you also be carried away with the errour of the wicked and fall from your owne stedfastnesse Especially let him b 1 Cor. 10.12 who thinks he stands take heede least he fall Behold Adam kept not his standing in innocency Angels greater in power and strength then we yet kept not their first estate I say not but we haue better promises in the new couenant But its good to feare our owne infirmity perillous to relie on our own strength mutable more then the winde is man in himselfe especially from good to euill Preuentions profitable meditate these 1 presume not of thine owne strength to begin or continue weldoing least the Lord
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