the state present of his children their saluation is certaine whether they liue or die this they are or may be assured of liuing holily in this World they shall liue happily with Christ in the World to come Vpon like Grounds Gods Decree and Christs Death is Pauls glorious Triumph in the name and person of all Gods children Therefore i Rom. 8.38 39 neither life nor death no State or Creature shall separate from the loue of God or depriue of Saluation And that of the same Apostle k Rom. 14.8 Whether wee liue or die wee are the Lords And see how solid the foundations of this Assurance is built first on Gods Decree secondly on Christs Death Can any hinder the Lords Appointments or frustrate the vertue of the Death of Christ Vse Let it teach vs all the practice of that high point of Dutie l 1. Pet. 4.19 Resigning our selues to the Lords absolute disposing in our outward estate whether it shall be by life or death As m 1. Sam. 3.18 ELI as n 2. Sam. 15 26. DAVID It is the Lord let him doe whatsoeuer seemes good in his eyes Am I assured that neither shall hinder my saluation Then though the Lord prolong my life to see neuer so many euils though hee call to suffer death neuer so vntimely or full of torture me thinkes I cannot but say as they The Lords will be fulfilled Sometimes it falls out that life to Gods children seemes a burthen So did it to o 1. King 19.4 Elias seeing the miserable deprauation of all things in the Kingdome of Israel and the implacable furie of that Monster Iezabel So to p Iob. 6.9 10. Iob suspecting his strength in such extremitie of Afflictions Sometimes Death especially violent affrights euen to amazement It is indeed the most terrible of all painefull euils Consider we in either temptation what Paul here teacheth What euer our lot shall be whether Life or Death our Saluation is certaine founded on Gods vnchangeable Decree purchased by the precious Bloud-shedding and Death of Christ If Life be perplexed in miserie yet hee whom thou hast trusted is able to keepe what thou hast committed vnto him If Death seize thee whether naturall or violent it cannot separate whether wee sleepe or wake die or liue wee shall liue together with him that died for vs. VERS 11. Wherefore comfort your selues together and edifie one another euen as also wee doe THe words containe another Precept subordinately seruing to the practice of the duties of Sobrietie Watchfulnesse c. formerly inioyned In them obseruable are first the Duties secondly the Persons to whom they are inioyned thirdly the necessitie and ground of the Duties fourthly the mollification of the Precept The Duties are to comfort and edifie The word translated Comfort signifies indifferently to comfort to exhort to entreat That of Edifying is metaphoricall and signifies first to build vp thence it is translated to signifie any furthering or promoting of another or our selues in grace or gracious practice by Instruction Admonition Exhortation c. Obser The Dutie then is of all Gods people to further each other by all holy meanes in gracious courses To the People it is said q Heb. 3.13 Exhort one another dayly to the People commanded To r Heb. 10.24 prouoke each other to Loue and good Works to the People belongs that of Iude Å¿ Iude 20. Edifie one another in your holy Faith And long before t Leuit. 19.17 To rebuke their Neighbour and not suffer him to sinne Practice of Saints is ancient Before-time it was wont to be said in Israel u 1. Sam. 9.9 Come let vs goe vp to the Seer c. It is true that in the manner of performing something there is in all these peculiar to Ministers Thus conceiue this mutuall edification to differ from that wee call Ministeriall First the one is with Authoritie the other out of sociall Charitie Secondly to doe these things in the Congregation is so peculiar to the Ministerie that he is guiltie of x Heb. 5.4 vsurping the honour of AARON that intrudes vpon it yet in the Familie and priuate Conuersation the Duties belong to all Vse Two sorts of people are here reproued first of them that what in them lies destroy rather then build rather quench then further grace in others The Rulers in Christs time had made an Ordinance y Ioh. 9.22 That whosoeuer ioyned to Christ should be cast out of the Synagogue I make no question but Gods Decree was as peremptorie for the Ordainers to cast them out of his Kingdome Christ I am sure cries heauie Woe to such as z Luk. 11.52 neither entred themselues nor suffered those that would And but that I know all haue not Faith and that the World cannot receiue the Spirit of God a man might make question whether these were the dayes of the New Testament I meane for the behauiour of the multitude It was prophecied of those dayes a Zach. 8.21 Mic. 4.2 They should one prouoke another to pietie The Prophecie is fulfilled in those whose hearts God hath seasoned with Grace whoso hinders it giues euidence he hath no part nor portion in this businesse How full is euery Congregation of feoffing Ishmaels that labour by reproches and like persecutions to discourage those they see comming onward to Christ It is true of these times that the Prophet complained of in Israel Whoso walketh vprightly makes himselfe not a reproch onely but a prey And which is prodigious me thinkes in Parents to whom what should be so precious as the soules of their children rather then they shall share in the Inheritance of the Saints their temporall Inheritance shall be aliened from them Woe and a heauie Woe to such b Mat. 18.6 How much better were it that a Mill-stone were hanged about their necke and they cast into the Sea A second sort is of men sinning by carelesse neglect of these Duties thinking it well and enough for them that they hinder no mans progression in grace And surely such are the times generally that he seemes to deserue the repute of a good man that doth no euill though he doe no good Quest Forsooth c Gal. 6.5 Euery man shall beare his owne burthen and whereto serue our Ministers Answ God hath layd this charge vpon euery mans Conscience to admonish and exhort the Precept is not only to turne but to d Ezech. 18.30 cause others to turne and the sinnes of others which thou art bound to hinder by not hindering become thine The duties in publike concerne the Ministers But is it for nought that yee are called a Kingdome e Reuel 1.6 of Priests and haue all receiued f 1. Joh. 2.20 an Oyntment from the Father Bee all exhorted to more conscience of these duties First Our neere coniunction in the Body of Christ requires it There is in the naturall body amongst the members
toucheth them not at least tactu qualitatiuo so as to alter the disposition of their hearts and their propension to holinesse Answ Suppose it true first yet are not Caueats needlesse to men stablished in Grace as being preseruatiues against securitie and sanctified meanes to further perseuerance secondly but let it withall be remembred there are gifts of the holy Ghost incident vnto Cast-awayes Illumination Restraint c. some steps and degrees to Sanctification they also haue their taste of the Heauenly gift of the good Word of God of the Powers of the world to come dispositions and the inchoate habits of true Sanctification they are truly made partakers of who yet many of them fall away And let their fearefull relapsings be our feares and encrease our care to depart from Iniquitie VERS 9.10 But as touching brotherly loue yee need not that I write vnto you For yee your selues are taught of God to loue one another And indeed yee doe it towards all the Brethren which are in all Macedonia But we beseech you Brethren that yee encrease more and more HItherto of those two branches of Sanctitie Chastitie and Iustice A third is here specified Brotherly loue wherein are considerable first the dutie it selfe secondly the manner of propounding thirdly the reason why the Exhortation is so carried Touching this maine part of Holinesse loue of Brethren the surest euidence of our c 1. Iob. 3.14 translation from death to life the d Ioh. 13.35 Cognisance of a Disciple if it be enquired what it is thus conceiue it to be that fauourable and well-wishing affection that is in Gods children one towards another for Grace sake It implieth three things first loue of brethren secondly as brethren thirdly in brotherly manner First The speciall obiect of this loue are the brethren vnder that name come all that are e 2. Pet. 1.1 partakers of like precious faith and Spirit of adoption with our selues Not but that some degrees and offices of loue are due to enemies and aliens but the specialtie of affection is carried to such as are actually Gods children Secondly The Load-stone of this loue is their Brotherhood Disciples are loued f Mat. 10.42 eo nomine because they are Disciples Gods children because they are his children stamped with his Image sealed with his Spirit Thirdly The Modus is Brotherly that is first It is naturall and kindly flowing from inward propension and selfe-inclination needs no outward allurements or prouocations to procure it The very name of a Brother is potent enough to draw affections Secondly Impartiall whether poore or rich c. except where naturall affections are quite extinct the bowels yearne after brethren Thirdly Intire and feruent nothing breakes the bond of brotherly loue Proportionally thinke of Christian amitie in men partakers of the Spirit of adoption The euidences and fruits of it are first tenderest compassion and fellow-feeling of miseries secondly succouring their distresses and chearefull g Rom. 12.13 distributing to their necessities thirdly sociall conuersing together for mutuall comfort and edification So was the custome of ancient Saints and those were the times when Grace thriued in Gods children Now I know not how Brethren haue almost forgotten that they are Brethren and euery man stands aloofe when necessitie requires their succour My brethren these things ought not so to be We are all children of one Father partaking the same Spirit of adoption haue one hope of the same heauenly inheritance and that shared for the measures of it according h Mat. 25.34 35 40. as our loue and the workes thereof are more or lesse abundant The nature of the dutie is thus the exhortation to it we see carried Rhetorically the Apostle Orator-like insinuating himselfe and entering their bosomes as it were in transcursu With like artificium wee see him almost i 2. Cor. 9.1 wresting from Corinthians their contribution when Rhetorically he seemes to passe by that which his desire is to presse with greatest instance And how perswasiue with k Act. 26.27 28 Agrippa was that acknowledgement of his present faith Truth is the good opinion of him that perswades is more then many Arguments alluring and perswasiue with euery ingenuous disposition Withall wee must heed the differences betwixt flatterie and this holy Rhetorique First Flatterie ascribes good things where they are not This pious Rhetorique will see ground for commendation Secondly the flatterers aime in commendation is his owne commoditie These heauenly Orators therefore insinuate that they may lead on the people to constancie in good duties Like prudence is requisite in vs to prouoke to holy duties take notice of and commend the good that is in any thou knowest not what heartening prudent commendation may be vnto him The Lord himselfe lets passe no good thing in any though clouded with infirmities without laudatorie notice of it See Apoc. 2. 3. The harshnesse of many in their censures readier to vilifie the best things then to couer their imperfections how many hath it kept from entertaining holy courses If any be for the present alien though not without apparent hope of reclaiming he is straightwaies censured as another Elymas l Act. 13.10 enemie to all goodnesse and child of the Deuill Yea where Charitie cannot but discerne Seeds and beginnings of Grace except they haue presently attained the perfection of others all is as nothing But if by infirmitie any haue fallen though but in a particular all his former righteousnesse must be forgotten and in the sinne he hath done or not done but is fancied to haue committed he must die to our good opinion Learne wee to acknowledge and cherish by commendation the smallest good things in any wee know not how we may preuaile to lead on to perfection it is naturall to all men to be led with prayse And Gods Spirit tempering himselfe to our naturall inclination forgets not m Philip. 4.8 by that argument to perswade to holinesse For ye are taught of God to loue The reason why he is so sparing in pressing this maine part of Sanctitie is here subioyned Because they were taught of God to loue one another which also he euidenceth by their fact they did it to the brethren in Macedonia The inference of Enthusiasts and such like Phanaticall spirits hence is this that there is no necessarie vse of the externall Ministerie to Gods children because as the Apostle here affirmes they are all taught of God by his Spirit Yet if we consult with the same Apostle first he teacheth the Ministerie necessarie till such time as we are made n Eph. 4.12 13. perfect in Iesus Christ secondly chargeth not to o 1. Thess 5.20 despise Prophecie nor to forsake the Assemblies of Saints Because first decayes of Grace are incident into the most sanctified secondly dulnesse of Spirit growes vpon the most feruent thirdly forgetfulnesse of things best known creepes vpon the most mindfull fourthly and who can say he hath
11 22. hee still continues in the feare of God To loue naked Pietie is no small signe of integritie how much more to embrace and harbour persecuted Religion Vse Our Touchstone let it be for tryall of integritie wee haue most of vs giuen the Gospell entertaynment so far as to become Professors and Hearers of it no maruell the times are times of peace and with vs it is iustly matter of infamie and penaltie to denie it audience But thinke you if the Lord should send his fiery tryall amongst vs as to our forefathers he should finde faith on earth loue of his Truth in our people how many haue we mincing the matter and setting the Lord his limits in matter of Religious Profession and Practice so farre as may stand with their reputation so farre are they for the Gospel but what if thy Credit and Gods Truth come into ballance shall thy Reputation sway more then loue of the Truth h Mat. 8.34 Gadarens I dare say had as much truth of Religion as thou Some Pharises more whose defect yet is noted in this that they i Ioh. 1â— 42 43 loued the prayse of men more then the glory of God What should I speake of those whose professed resolution is to burne for no Religion which is to say they are of no Religion starke Atheists in life their Religion meere Policie a seruing of Times rather then of the Lord for whom is reserued the k Jude vers 13 blacknesse of darknesse for euer A second circumstance of their fact amplifying their prayse is the ioy they felt and manifested in receiuing the Word with those harsh conditions it was tendered vnto them in much affliction with ioy of the holy Ghost Obser In our passage to the particular amplification of their prayse me thinks I see offred to our notice Difference of rankes amongst men giuing way and entertaynment vnto the Gospell First in the first we may range l Matt. 13.21 our Temporaries or rather Temporizers that seeing they sayle secundo flumine all things running current for the Gospell are carryed full sayle to the profession of Faith whom yet the least note of reproch euen Thou m Matt. 26.69 art of Galilee makes readie to denie and abiure the Truth Secondly farther they goe whom reproches the least afflictions daunt not and yet when the least spoile of goods or hazard of libertie comes toward them as Pauls Associates n 2. Tim. 4.16 forsake vs betray as much as in them lyeth the cause of Truth Thirdly there are Paul intimates amongst hypocrites some halfe-Martyrs in much affliction receiuing the Word much first for varietie Secondly for greatnesse Haue yee suffred o Gal. 3.4 so many things in vaine p 1. Cor. 13.3 If I giue my body to be burnt and haue not loue his Hypothesis puts nothing yet halfe intimates conuiction of iudgement may be so strong for truth the terrours of the Almightie so forcible with Conscience in some Beleeuers that death may be submitted vnto rather then the Gospell denyed by such as whose hearts were neuer warned with loue of God and his Truth how tremblingly and with what griefe of hart suppose ye come such to suffer whom feare only of greater torments succeeding death in case of denyall makes to swallow vp inferiour feares of bodily tortures and constant in auowing the Truth Fourthly yea amongst Hypocrites may bee found men ambitious of suffering ioying in the Truth in afflictions perhaps for Truth sake that Hypocrites q Mat. 13.20 ioy in the Word our Sauiour is witnesse The Lord by Ezechiel tels of some to whom hearing of the word taught by the Prophet was as melodious r Ezech. 33.32 Musicke The nouelty perhaps affects them as Athenians or the deepe Mysteries as curious scioli or the promises mistaken to bee absolute as Carnall Libertines Why not afflictions also for Truth as Mercenaries in respect of the rewards promised or as seeming pledges of sinceritie as men willing to bee deceiued or as meanes to procure fame of constancie and courage as ambitious Certainly Paul more then intimates that such feele the Å¿ Heb. 6.5 powers of the World to come As the desire of beatitude is naturall though what it is or how attayned Errours are infinite so the knowledge and faith of true blessednes may worke maruellously in men vnregenerate and after a sort sweeten afflictions vnto them out of naturall grounds such as are t Num. 23.10 desire and hope to haue share in heauenly happinesse at least out of carnall ambition to leaue behind them fame of constancie and Martyrdome in the Church as Heathens out of like desire to be immortall in the mouthes of Posterity deuoted themselues and ranne headlong into the iawes of death to be enrolled amongst the Fathers and Tutors of their Country Fiftly where then lyes the point of this peoples commendation that they receiued the Word First in affliction Secondly in much affliction Thirdly with ioy Fourthly and that of the Holy Ghost so is that ioy termed that is ministred by Gods Spirit and thus differs for that naturall carnall or secular ioy of Hypocrites vnder the Crosse The grounds of it are spirituall such as are First that Christ and u Phil. 1.12 13 14 20. his Grace shall bee magnified in vs. Secondly that good that comes to the Church of God by our sufferings as First confirmation of weakelings Secondly occasioning aliens to enquire into the cause of truth and after a sort preparing them to embrace it Not but that the x Heb. 12.2 ioy set before vs and the hope of immortalitie furthers our ioy in afflictions and sweetens to GODS Saints the sowre of the Crosse but that they see some further good which more or as much affects them as their owne comfort and saluation Vse The large application of this point I spare as halfe impertinent to these dayes of Peace wherein taking vp of the Crosse to follow Christ is amongst those duties in casu which it sufficeth vs to performe praeparatione animi in the readinesse of minde howbeit it shall behooue vs to examine how wee stand resolued in case the Lord should call vs to suffer for his Name and how grounded our resolutions are How we are affected in the pettie y Gal. 4.29 persecutions of Ishmael the only tryall almost any of vs are called to endure Cushites how many are there amongst vs alike minded for Religion z 2. Sam. 16.18 as Cushi in matter of Politie Their wisedome is to ioyne themselues to the preuayling side Madnesse they thinke it to dye for any Religion Subordinate Religion and all to Policie making it a very Pedissoqua a Lackey to their Couetousnesse Ambition Epicurisme yea measuring truth of Religion by more or lesse auayle to compasse their proiects of prosperitie as if Christ had changed his Cognisance and the Crosse were no longer the Badge of a Christian but temporall felicitie the surest marke
glorie so farre as may stand with reputation saith the ambitious so farre as with peace and good will of Neighbours our popular men-pleasers are for the cause of their God Had the Lord Christ been so straitned in his bowels to vs-ward what had become of our poore soules hee had glorie and honour the same with his Father yet for our sakes emptied himselfe and became of no reputation humbled himselfe to death euen the death of the Crosse and stand we with him on termes of reputation I cannot wonder at our Nabal-like churlishnesse those thoughts and deeds of Belial towards our Brethren when with our God and Sauiour that i 1. Tim. 6.17 giues vs all things so liberally to enioy we deale thus niggardly he hath nothing of the soundnesse of loue towards God or Men that is thus illiberall and pinching in his affection Not the Gospell onely but our soules by an vsuall Metonymie our liues whether by paynes in preaching or by persecution the latter is resolued on by Interpreters May we not inferre it from Pauls practice as a duetie in a Minister to lay downe his life for the peoples sake the cause of truth requiring it I dare say Paul had no thought of his supererogating in this measure of Charitie but vnderstand this for the actuall performance is amongst the dueties that are dueties in casu not necessarily to be acted till the Lord call for life in way of Martyrdome yet euer must it be resolued on praeparatione animi And in case the cause of Truth and good of the Church call for it wee k 1. Ioh. 3.16 ought to lay downe our liues for the Brethren so much First Christs loue in dying for vs requires at our hands Secondly together with the good of the Church by first confirming weaklings secondly incouraging the timorous thirdly occasioning Aliens to enquire into the Doctrine whose sweetnesse is such whose diuine Authour so certainly knowne by the Teachers that life is not deare to procure it support and propagation First this measure of liberall resolution in loue towards Vse 1 God and his people let vs labour for First by this if by any meanes l Philip. 1.21 death becomes aduantage Euery child of God is a gayner by death most they that make a vertue of necessitie whom God honours with the Crowne of Martyrdome Secondly and if from any measure of loue to the Brethren we may conclude our m 1. Ioh. 3.14 translating from death to life most from this when life is not holden deare to purchase glorie to God good to his Church Secondly withall we must take notice of Gods tender Vse 2 respect to our weaknesse in these dayes of Peace and Libertie vouchsafed vs dispensing with vs for this hardship in Christianitie contented to trie vs with reproches only or such like flea-bitings of persecution wherein yet it were well if we bewrayed not too much delicacie Me thinks comparing our selues in these times with the Saints of God that haue gone before vs I cannot but as admire Gods power so maruellous in their weaknesse so wonder at our tendernesse readie to shrinke from holy practice and profession for reproches and a little losse of commoditie and ease Had wee liued in dayes of our Fathers when fire and fagot seemed an easie compendium of tortures what had become of vs Thus thinke God is mercifull to vs in thus tempering afflictions to our strength Withall by these light troubles takes tryall of our resolution and would perhaps prepare vs to greater tribulation The manner of Pauls inclination to these offices of loue remaynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would in that terme expresse that pleasance and contentment he found in the harshest dueties of loue towards this people And it must be obserued as a circumstance adding much grace to euery good performance when it is done with pleasance contentment and heartie good liking To preach the Gospell as of necessitie is scarce thanke-worthy to n 1. Cor. 9.17 doe it willingly hath approbation reward with God The Apostles speech seemes strange ye haue begunne not only to doe o 2. Cor. 8.10 but to will Is it more to will then to doe Not so but it is more to doe willingly then of necessitie because something we thinke must be done Hence find wee the will sometimes accepted without the worke neuer the worke where this will is wanting in works of Mercie if there be p 2. Cor. 8.12 a readie mind a man is accepted though his gift be small yea in case of inabilitie though none at all In new obedience if the will be present defects flowing from infirmitie are winked at Martyrdome it selfe is not Martyrdome except it issue from loue and be commended by this complacentia Euidences of it take these First gladsomnesse and ioyfull entertayning occasions of weldoing Secondly such men are q Tit. 3.8 prouident forecasting to do good works Thirdly their griefe is not to doe but to faile in doing duetie the r 1. Ioh. 5.3 Commandement is not grieuous or burthensome but defects in obedience Meanes to procure and increase it first consideration of the glorious reward secondly the present peace and comfort conscience feeles in weldoing VERS 9. For ye remember Brethren our labour and trauaile for labouring night and day because we would not be chargeable vnto any of you we preached vnto you the Gospell of God THE Apostle in these words makes probable his protestation of so heartie wel-wishing to this people Reason enough they had to thinke him thus kindly affected towards them for that on such termes of hard trauell and handy labour hee forbare exacting maintenance due for preaching in fauour of them The words abound with occasions of question wherewith men of corrupt mindes lacking better imployment haue pestered them That is first whether Paul in this practice did supererogate So Papists affirme for herein he did more then was commanded Supererogatory workes in their Language are good workes done ouer and aboue enioyned dutie From other good workes they thus differ First Where there is a Commandement there lyes a bond vpon the Conscience to doe so and no otherwise In these of Supererogation the Conscience is not bound they are left to our discretion to doe or omit Secondly Matters of Precept if they bee done haue reward if omitted punishment In workes of counsell the omission hath no punishment the performance hath greater reward Obiect Such they conceit was this fact of Paul had hee preached for his hyre hee had done nothing against dutie therefore preaching on free cost he did supererogate Answ There are duties ordinary that bind simply to all times and occasions There are duties extraordinary or in casu vpon speciall occasion Example to preach the Gospell is a dutie ordinarie euer binding a Minister Woe to him if he preach not to preach freely is not alwayes a dutie yet in case eyther necessitie of the Church enforce it or
of God but what of God or his Will they know not For remedie consider first this Word of God that you so sleightly regard is that that one day r Job 12.48 shall iudge you Secondly and it is not amongst the least of Gods spirituall plagues to be giuen vp Å¿ Isai 6.10 to drowzie and dull eares Thirdly the last is the t 2. Tim. 4.3 4. itch of the heare listning rather to fables then to the wholesome words which are according to godlinesse insomuch that whoso will be so friuolous as to pester his Sermons with idle and impertinent stories neuer so fabulous finds attention in our people much more serious then hee that with greatest euidence of the Spirit and power deliuers the deepe mysteries of saluation Secondly as with our best reuerence the Word of God must be receiued so with absolute faith and credence that herein wee may put difference twixt the Word of God and the word of man suppose thus whereas the words of the wisest and most iudicious amongst the sons of men iustly admit not only disquisition but contradiction because u Rom. 3.4 all men are lyers this honour wee owe to the Word of God with absolute credence without any suspence of iudgement or contradiction to entertayne it very x 2. Cor. 10.5 thoughts must be subiected to Faith when once wee know the mouth of the Lord hath spoken it for the witnesse of God is greater then mans I what the Lord auoucheth who dare denie him credit And howsoeuer something brought to vs for the Word of God may iustly be examined because there be that say Thus saith the Lord when the Lord hath not spoken by them yet when once it shall appeare to be the Word of the Lord to question the Truth thereof beseemes rather Atheists then professed Christians Where comes to be reproued not onely that generall infidelitie of professed Atheists questioning the Truth of Scripture but all the particular vnbeliefe of our people that hearing any thing euen with â—â—ynest demonstrance taught aboue power of nature or their shallow conceit not only enquire as NICHODEMVS How can these things be but resolue of the negatiue These things cannot be y Act. 26.8 Why should it seeme a thing incredible that the Lord should rayse the dead reedifie the body out of the ruines made by death that could at first build it out of nothing To this day seemes it more then a probleme a meere paradoxe amongst our people The very Commandements where they are crossing to corrupt humours are cancelled at least sleighted and shifts studied by defiled consciences to diuert that stroke that pierceth from the consideration of their diuine Authour Thirdly the last thing in this manner of receiuing the Word of God is the absolute subiection of the conscience to obedience that whereas all the commands of men are limitted to their rule and absolute obedience is due to no meere creature how authorized soeuer This Word of God must so be receiued that z Exod. 19.8 whatsoeuer the Lord shall command we must resolue to doe Where the taxe lyes heauie vpon our licentious Hearers comming to heare with reseruation of purpose to continue their sinnes and desire to haue conscience at libertie to obey or disobey as themselues see fitting They must giue Preachers leaue to talke they will giue them the hearing Obedience shal still be at their libertie and choice wherein and how far to yeeld it let these consider who said God is a Law-giuer a Iam. 4.12 able to saue and to destroy that suffers b Heb. 2.2 no transgression or disobedience to passe without iust recompence of reward Which also works c. The fruit of such receiuing the Word followes It works mightily in them that beleeue So liuely and mightie in operation is the Word of God in due manner receiued transforming the Hearers into the Image of it selfe in such sort that what it prescribes it workes prescribing Faith it â—â—rks Faith vrging Obedience it works Obedience commanding Knowledge it enlightens to know strange and wonderfull is the vertue of it receiued as it ought It makes the Churle liberall the Profane holy the Drunkard sober the Adulterer chaste c. There is no dutie so harsh to flesh and bloud so crossing to profit pleasure any thing but it preuailes with conscience of such Receiuers to practise Vse I spare touch of Euthusiasts blasphemie in whose language it heares nothing but a dead Letter aduising our Hearers to notice the true cause of so little efficacie of this mightie Word in their hearts commonly it is imputed to the Minister either his gifts are weake or his affections cold or his heart not vpright The fault must needs be the Ministers if the Word be not effectuall in the Hearers Truth is these all or some may be impediments yet who hath not seene mightie effects of weake gifts in the Minister c. Rather sticks the cause in the people not hearing with what reuerence faith conscience that this Word of God should be receiued withall They come to heare as Athenians for noueltie or as the Iewes in Ezechiel for pastime and recreation or as Criticks to censure the gifts of the Minister who maruels if they depart without profit or experience of the power of this mightie Word of God whose actuall efficacie requires due disposition of the Receiuer VERS 14. For yee Brethren became followers of the Churches of God which in Iudea are in Christ Iesus for yee also haue suffered like things of your owne Countrimen euen as they haue of the Iewes THe Apostle proues by a signe the effectuall working of the Gospel in this people that signe is their willing and constant enduring afflictions for the Gospels sake set out in a comparison of Likes or Equals As the Churches of Iudea so these suffered First the same things Secondly from like men Obser The supernaturall vertue of Gods Word is here remarkeable as in many other things so in this that it so rauisheth the affections with loue of it that it makes vs willing to suffer any affliction for it That this is supernaturall the enmitie betwixt it and the nature of man sufficiently shewes There is nothing which a man more naturally hates then the Word of God insomuch that what it commands nature rebels against therefore because the Law commands it what it forbids nature desires because the Law forbids it And this as true of the Gospell as of the Law How stormes mans nature against that doctrine of the Gospel teaching the whole of our saluation to be the worke of Christ and the grace of his Spirit vs to be nothing in merit or abilitie to further in any sort our righteousnesse or saluation what power but supernaturall can worke this change in the nature of man to make him preferre in his loue that which he so naturally hates before wealth pleasure honour life it selfe Augustine to some requiring miracles to proue
more of their lewd manners then of their learned Language Let Gods call bee our Load-starre His hand as the Cloud to Israel to mooue or pause according as it giues direction VERS 12. And the Lord make you to increase and abound in loue c. THE second thing requested is their increase and abounding in loue where the obiect and inducement is annexed Quest What may the Reason bee why hee insists so especially in loue Answ Exhortations to speciall duties yee may obserue vsually to haue one of these Reasons First Speciall defects in the people which was the reason the Apostle so much vrgeth e 1. Cor. 1.10 11 vnitie vpon the Corinthians f 2. Thess 3.10 11. labour to Thessalonians Secondly Speciall excellencie of the dutie Rather g 1. Cor. 14.1 prophecie then tongues rather h 12.31 charitie then all gifts It is the most excellent way Both perhaps had place in this people rathest the latter but thereof before and after The obiect wee here take notice of towards your selues and towards all men Obser The propertie of Christian loue is here obseruable imbracing all men onely seruato ordine So runnes the Precept * Mat. 22.39 Loue thy Neighbour whether he be so by co-habitation or friendly affection or Grace or Nature There is none but in one of these degrees is Neighbour vnto vs. Dauid indeed professeth i Psal 139.21 his hatred of Gods enemies But his hatred by the common glosse was of their sinnes not of their persons And though all offices of loue may not be extended to all yet some there are that may If wee mourne for reiection of those whom God hath cast off as k 1. Sam. 16.1 SAMVEL for SAVL l Rom. 9.2 3. PAVL for the Iewes there may seeme some errour but it is error amoris m Luk. 19.41 Christ weepes ouer Ierusalem If any should be excluded most probably our owne or Gods enemies for personall enemies the Precept is direct n Mat. 5.44 Loue your enemies And in as much as we know not whether Gods enemies shall persist in that state when they curse we must blesse and pray for them that persecute So o Luk. 23.34 Christ for Iewes crucifying and blaspheming p Acts 7.60 STEPHEN for his enemies stoning him to death Vse Pharisaical loue is detected hereby to be nothing lesse then Christian so limited by them to Neighbours in affection First Enmitie they professed to enemies Loue they limited to friends onely Their Sectaries still remaine amongst seeming Christians First yet saith our Sauiour Our q Mat. 5.45 heauenly Father whose children we would seeme doth good to the vnkind neither are we his children except in that extension of loue we resemble him Secondly and amongst r Luk. 6.32 33. Publicans and sinners it is receiued to retaliate kindnesse and to exchange good turnes Christian Charity should goe one straine beyond Heathenish loue To requite good for good is ciuill courtesie euill for euill malicious policie euill for good hatefull ingratitude good for euill onely Christian Charitie Secondly There are whose loue reacheth no farther then their Neighbours by cohabitation such was Sodomites loue The ſ Gen. 19.9 name of a stranger was odious vnto them Amongst Israelites the Lord assignes them t Exod. 23.9 to care no lesse then Widdowes and Fatherlesse And though wee yet know not by experience the heart of a stranger yet wee know not what we may doe u Heb. 13.3 We are yet in the bodie It may bee our lot as of ancient Saints to x Heb. 11.37 wander vp and downe destitute and to liue in exile Thirdly What should I speake of those whose loue scarce euer lookes out of their owne doores right Nabals in their greatest abundance Christians may we call these so scanted in their Charitie Charitie is a y Prou. 5.16 fountaine whose waters streame out as Riuers into the streets interdicting to none taste of necessary kindnesse Obser The inducements follow First his owne example As wee to you So ought Ministers to exemplifie in their liues what they prescribe to others See 1. Pet. 5.3 1. Tim. 4.12 First Else grow our persons and prescripts contemptible By being z 1. Tim. 12. types we preuent contempt The Scribes could not a Mat. 7.29 teach with authoritie in likelihood therefore because they bound heauie burthens for others shoulders b Mat. 23.4 mooued them not with the least of their fingers Secondly Yea holiest duties grow lothsome as the c 1. Sam. 2.17 people abhorred the Sacrifices through the lewd liues of the Priests Thirdly And our selues become d 1. Cor. 9.27 Cast-awayes hauing preached to others with some furtherance of their Saluation As Noahs Shipwrights built the Arke themselues perishing in the Deluge Vse Now LORD e Deut. 33.8 let thy Thummim and thy Vrim bee vpon thy holy ones that wee may all endeuour to ioyne to our light of doctrine integritie of life Of scandalous Ministers it is hard to say whether they doe more good by teaching or harme by their lewd practice the f Mat. 23.3 wisedome prescribed by our Sauiour is rare in our people Validior est operis quà m oris vox and plus mouent exempla quà m verba They seeing our neglects grow presently of opinion the duties are not so necessary nor the sinnes so dangerous when their Teachers are in both respects so dissolute Glorious is the reward of gracious Ministers and their g Dan. 12.3 recompence eminent As much more intolerable their h Mat. 23. damnation in case they blemish and preiudice the holy Doctrine by their lewd conuersation Secondly Thinke it spoken to you all as many as are called after the Name of the Lord he that said we are lights of the World commanded you also to i Phil. 2.15 shine as Lights in the middest of a crooked Generation k Tit. 2.10 to adorne the Gospell and l 1. Pet. 2.12 to winne aliens to loue of the truth by blamelesse conuersation It is vsuall with people to note Moates of Ministers and wee they say must liue as we teach else woe vnto vs. But is it not as true of you you must liue as you professe for though our fals hurt as fulmina yet yours as grandines And what auayles it to prescribe to children or to correct their disobedience whiles your selues practise what you condemne and chasten in them neglect doing of what you prescribe them VERS 13. To the end hee may establish your hearts vnblameable in holinesse THE second inducement is consideration of the gracious effect of their growth and abounding in loue in as much as hence flowes hereon depends their stablishing in vnblameable holinesse Obser The points are two First There is no stablenes of Grace seuered from Charitie Conceiue there are Graces transeunt as there are others permanent There is a m Mat. 13.21 temporary as well as
Phil. 2.5 not his affection To count the afflictions of his Church after a sort our x Act. 9.4 owne Secondly They that make themselues merry with the miseries of their brethren count it a chiefe melody to see and heare the maladies of others when y Hest 3.15 SHVSHAN is in greatest perplexitie HAMAN is in the height of his iollity How many of the same spirit amongst vs triumph in the greatest miseries of their brethren that miserie of miseries a wounded spirit there are that can sooner make matter of exprobration then means of compassiō it is the fruit they say of following Sermons How euer it be true It is a z Heb. 10.31 fearefull thing to fall into the hands of God and wonderfull intolerable to wrestle with his wrath in the Conscience yet farre more heauy token of his implacable displeasure is it to liue senslesly in sin and not to be remembred with some afflictions Truely said HIEROME Magna ira est quando peccantibus non irascitur Deus It is cause of trembling when the Lord comes to a Psal 89.32 visite our offences with the rod and our sinnes with scourges but much more grieuous that he threatens by HOSHEA I will not visite their daughters when they are harlots Medicus si cessabit curare desperat Yea see how the Scripture teacheth vs from the afflictions of Gods children to inferre a farre more miserable estate of the wicked If Iudgement begin at the house of God b 1. Pet. 4.17 what shall be the end of them that obey not the Gospel I begin to plague the c Iere. 25.29 Citie where my name is called vpon and shall yee goe free If the d Prou. 11.31 righteous bee recompensed in the earth how much more the wicked and the sinner doth he so chasten the infirmities of his children what will hee doe to the presumptions of his enemies c. Remember what Salomon aduiseth in this case e Prou. 24.17 18. Reioyce not no not when thine enemie falleth neither let thy heart be glad when hee stumbleth lest the Lord see it and it disple se him and so he turne away his hand from him to thee Thirdly They that adde affliction to them whom the Lord hath wounded Giue gall for meat and vineger to quench thirst as the Iewes to our Sauiour make more bitter the afflictions of Gods children first by insolencies secondly f 2. Sam. 16. exprobations thirdly questioning sinceritie Let all such barbarous and inhumane natures remember what Dauid prayes vnto such not out of a reuengefull affection but by propheticall instinct g Psal 69.24.26 27. Powre out thine indignation vpon them and let thy wrathfull anger take hold vpon them Adde iniquity to their iniquity and let them neuer come into thy righteousnes For they persecute him whom thou hast smitten Heare what Obadiah threatens to such a people h Obad. 15. As thou hast done so shall it be done to thee thy reward shall returne vpon thine owne head Let Gods people be exhorted to beware this inhumanity and as we desire to partake comfor from God so not to withhold it from the afflicted Reasons hereto inducing First it is the end why the Lord hath beene pleased to Minister comfort to vs that we i 2. Cor. 1.4 might be able to comfort others with the same comfort wherewith our selues haue beene comforted of God Secondly The comfort we Minister to others is reflected vpon our owne soules In spirituall things no man is a loser by communication No man loseth knowledge by instructing the ignorant nor abates his owne zeale by inflaming the zeale of others nor impaires his owne comfort but increaseth it by Ministring comfort to the distressed Thirdly God himselfe becomes our debter by promise to k Psal 41.1 2. recompence it into our bosomes Fourthly The soules of the afflicted l 2. Tim. 1.16.17 shall blesse thee The matter or meanes of comfort followeth with these words Obser The best comforts are they that are drawne from doctrines of the Scriptures m Rom. 15.14 Scripture-comforts are the comforts indeede Scripture-comforts exceed all others in three specialties First they are more solid because more true the very pith and marrow of comfort is contained in Scripture there is that the weary soule may rest and build vpon This saith DAVID is my n Psal 119.50 comfort in mine affliction o Psal 119.52 Thy word hath quickned me I p Psal 119.92 remembred thy word O Lord and receiued comfort Secondly more vniuersall Some miseries there are for which the Heathen found out and penned some shallow comforts But how many be there which they could neuer find salue to cure that miserie of miseries a wounded spirit how miserably do they comfort No maruell they knew not the storehouse of comfort the Mediatour Christ Iesus q Rom. 5.10 that died to reconcile vs vnto God Thirdly More effectuall What words but these haue the Spirit of God promised to make them effectuall to the consolation of the afflicted This r Isai 59.21 Word and the Spirit goe together The holy Ghost the Comforter seales it vp to the Soule and ſ Rom. 5.5 sheads Gods loue abroad in our hearts And if we shall a little enter comparison betwixt the Comforts extant in the writings of Men and those propounded in the Scripture wee shall see how vtterly vaine and of no worth those are in comparison of these To speake to the point Paul here treats of Tully and Seneca haue many large Discourses tending to yeeld comfort in the death of friends The summe of all they say is this Eâ lege nascimur Death is ineuitable none can auoid it foolish therefore for a man to grieue for it Againe it is exitus communis none scapes it and here they lay on load with histories of Cities Kingdomes Monarchies that haue come to ruine Thirdly sometimes they demurre whether any thing of Man remaine after death imagining no other Immortalitie but in the mouthes of men by commendation either they are not and then are not miserable or if they bee yet herein stands their blessednesse their soules are ridde from the prison of the bodie What are the comforts Scriptures affoord in this case t Rom. 8.3 39. Death separates not from the loue of God brings u Reuel 14.13 rest from Labours leades to the x Phil. 1.23 presence of Christ yea of the very bodies teach truly their death is but a sleepe See in another particular Outward afflictions and vexations what comforts haue they Forsooth either they are fatall and cannot be auoided or else fortuitous and therefore to be contemned Compare the Scriptures they are swayed by the prouident hand of a louing Father that first y 1. Cor. 10.13 tempers them to our strength secondly vseth them as meanes to z Heb. 12.11 mortifie our sinnes to a 1. Cor. 11.32 preuent damnation Thirdly they
errour who yeelding the decree vnchangeable make the matter variable The number of the predestinate is certaine formaliter not materialiter how many shall be saued is determined more or fewer shall not be saued but of the persons who shall be saued nothing certaine is resolued First How then is it said Their l Phil. 4.3 names are written in the Booke of life The Lord I thinke would teach by that Metaphor the very persons to bee resolued of as well as the number Secondly m Rom. 8.30 Those whom he predestinated those and no other he called c. he saith not As many but limits out the persons Obiect They make the ordinance all out as vncertaine that hang the execution on the variable will of man Thus is the opinion God hath generally and at large onely determined to saue all beleeuers to damne all vnbeleeuers but hath determined nothing certaine of bringing any particular to faith or setting him in possession of saluation saue onely vnder the generall notion of faith and vpon the vncertaine Hypothesis of his faith Answ Belike then God hath left vs all in the hands of our owne counsell made vs framers of our owne fortune Iudge of the likely-hood by these reasons first Sorts it with the wisedome of the Creator to make man and to determine nothing certaine of his finall estate Mans wisedome deales on better certeinties first determining of the end of his worke and accordingly disposing of his workemanship Secondly Suites it in any sort with his loue to his Sonne to resolue from euerlasting to send his Sonne into the world to subiect him to the curse of the Law and to determine nothing certaine of the issues and fruit of his humiliation Thirdly how are wee not by this supposition more beholding to our selues then to Gods Grace for our saluation Sith he prouided meanes onely to be saued inclines not our hearts to make vse of them to our comfort That I may be saued I must thanke God that I am saued I may thanke my selfe that by good vse of my free-will made that possibility beneficiall to my selfe The summe is this That ordinance is certaine vnchangeable peremptory particular or if there be any other terme to expresse the vnchangeablenesse and infallible certainty of this Counsell of God thinke it fitting this purpose Quest May the Decree be furthered by our prayers and other holy endeuours Answ The vsuall answere is this wee are to consider two things first the decree it selfe secondly the execution and effect of the decree for the decree it selfe no man by any meanes can procure his enrolement in the number of the predestinate If wee speake of the execution it is not to be doubted but this as other parts of prouidence takes effect by meanes Gods prouidence so disposeth all his purposes that second causes haue their place ordinarily in their accomplishment Quest Puts this decree any thing in the persons of the predestinate Thus vnderstand it Flowes any thing from this decree of God touching saluation to qualifie the persons of the predestinate to saluation Answ No question yes Hence flowes n Rom. 8.30 Vocation Iustification Adoption all spirituall blessings that concerne life and godlines o Ephe. 1.3 4. He hath blessed vs in spirituall things according as he hath chosen vs in Christ p 2. Tim. 1.9 He hath saued and called vs according to his purpose grace giuen vs before all worlds The decree is the rule and measure of all Gods donations We now returne the conclusion The saluation of Gods children is not foreknowne onely but vnchangeably ordained and determined Vse 1 Fond therefore is that opinion falsly assigned by some to Damascene That there is no act of God more then that of prescience touching any thing that is or shall be no not touching the saluation of man The Lord foresaw that there were some that should be saued ordained nothing certaine of any mans saluation First the Scriptures plainly place both in God as well fore-ordinance as fore-knowledge Whom he foresaw hee q Rom. 8.29 predestinated to be like to the Image of his Sonne r 1. Pet. 1.2 Elect according to the foreknowledge of God Secondly Gods will is the first cause of all things neither could any thing be fore-seene in this kind especially but that God willed not onely to be but himselfe to worke Thirdly the saluation of man and all things that way tending are the workes of God Whatsoeuer God workes He ſ Eph. 1.11 workes according to the counsell of his will a strange and harsh conceit it is that the Lord should worke more then he purposed to worke Leaue them and Consider the plentifull consolation flowing from this Meditation to all Gods children Is our saluation built vpon this foundation the will and peremptory Decree of God What should Gods people now feare to depriue them of it Afflictions t Luk. 12.32 Feare not little fl cke it is your Fathers pleasure to giue you the Kingdome Heresies and seducement u 2. Tim. 2.19 The foundation of the Lord stands sure the Lord knoweth who are his Satans assaults God the Ordainer x Ioh. 10.29 is stronger then all y 1. Ioh. 4.4 Greater is he that is in vs then he that is in the world Obiect None of these say some out of Bernard can separate but a man may depriue himselfe see how many things the Apostle hath reckoned that cannot separate but amongst these many our selues are not Soli id deserere possumus propriâ voluntate Answ I loue Bernard well but the Prouerbe is Non vidit omnia Belike then mans will may frustrate Gods appointments Where then is that of Salomon z Pro. 21.1 The hearts of all men are in Gods hand to turne whithersoeuer he will Where is the Promise of a Ezech. 36.27 causing vs to walke in his Statutes So to put his b Ier. 32.40 feare in our hearts that we shall neuer depart from him Secondly yea see if the Apostles purpose be not to comfort vs as well against our owne infirmities as against outward assaults c Rom. 8.1 There is no condemnation to them in Christ walking after the Spirit sayth Paul preoccupating the discomfort might arise from our common frailty Thirdly Saint Iohn takes it for graunted that the desire and striuing for saluation in the elect is so certaine that except some outward aduersary none can depriue vs. Hee that is begotten of God d 1. Ioh. 5.18 keepeth himselfe and that euill one toucheth him not Fourthly The will of Gods chosen is so confirmed by grace that they cannot wilfully forsake their owne mercy This blessing we haue by the second more then wee had in the first Adam establishment in that gracious estate whereinto Regeneration brings vs. This promise wee haue in the new more then in the old Couenant To bee e 1. Cor. 11.8 confirmed blamelesse vnto the Day of Christ Wherefore
out the way to Heauen and teach it vnto vs. Sufficiently in all times taught he it to his Church before euer Christ was incarnate inspiring the Prophets Quest If they shall say Christs liuely voyce was more effectuall Answ Let that bee granted yet was it onely to them that heard it His teaching by liuely voyce reached not to vs for whose saluation notwithstanding hee descended equally as for theirs Secondly Besides this whereto serued the death of our Sauiour hauing in his life abundantly manifested the way that leades into Heauen Thirdly What oddes betwixt Christ and his Saints in their life and death excepting only some more perfection in Christ then in them Euen their deaths afforded vs exempla Patientiae saith Leo but not dona Iustitiae There is a second opinion partly Popish placing the mayne of Christs mediation in this that hee merited for vs Grace to fulfill the Law and so to merit saluation at Gods hand That Christs merit hath purchased vnto vs Grace to liue holily we deny not but that such Grace as whereby wee might merit saluation is in Scripture vnheard of This we find First That our u 1. Pet. 2.5 Sacrifices are acceptable to God by Iesus Christ Secondly That our seruices shall bee rewarded for the promise sake of the Father and the merits of his Sonne But that his merit hath transferred such dignitie to our workes that they should become x Rom. 8.18 worthy of the glory that shall be reuealed we find in no Scripture This still wee find our best workes haue First Their blemishes Secondly Their interruptions Thirdly The most eminent amongst the Saints y Psal 143.2 not daring to present their best workes to be iudged without mercy How then by meanes of Christ The Apostle answeres In that he dyed for vs. In which words we are to consider first their Scope secondly Christs Fact He died for vs thirdly the end and fruit of his Death That we might liue together with him Obser The Scope is to perswade to care of holinesse by this as a second reason because Christ died for vs. The Obseruation is this Christs death is as well an instruction to holinesse as meritorious of saluation Paul learned from thence to liue not to himselfe z 2. Cor. 5.15 but to the glorie of him that died for him and propounds it as matter a Rom. 6.11 of mysticall imitation to all Gods people Well weighed how forcible incentiues affoords it to holinesse First It most liuely sets out the horror and haynousnesse of sinne and the fiercenesse of Gods wrath against it more then all Iudgements God euer executed vpon the world of the vngodly They are fearefull Iudgements and to be trembled at that we are remembred of by Peter and Iude the downe-fall of Angels drowning of the old World firing of Sodome and Gomorrhe c. and such as seriously meditated cannot me thinkes but make vs tremble and quake But of all euidences of Gods wrath against sinne none like this the death of his Sonne if we consider first how deare he was to his Father secondly how excellent his Person thirdly how bitter and full of agonie his Passion fourthly how holy harmelesse separate from sinners himselfe was in himselfe knowing no sinne by experience or personall practice but vnder-going onely the punishment due to sinnes of his Chosen Euerie of these circumstances in the death of Christ set forth Sinne to vs in his colours and should make vs sweare our selues enemies to the workes of Darkenesse Secondly In it we see the wonderfull b Eph. 3.19 and vnmeasurable loue of Christ to our soules which passeth knowledge a c 2. Cor. 5.14 compulsorie argument to PAVL to liue to the glorie of his Redeemer Vse How fearefull then is the abuse of Christs death amongst our people making it their greatest encouragement to licentiousnesse So that we may truely say the abuse of Christs Death damnes more then the Death it selfe saues Saith PETER To you that beleeue Christ crucified is a stone elect and precious but vnto the disobedient d 1. Pet. 2.7 8. a stone of stumbling and rocke of offence A stone of stumbling indeed and rocke of offence especially through abuse of the meditation of his Death The Iewes indeed stumbled at it but by another occasion and the Gentiles thought it foolishnesse the one expecting a glorious estate of the Messiah in the World the other deeming it a foolish and absurd thing to expect Life out of Death Glorie to issue out of such extreme Contempt But our people perswaded as they would seeme of the validitie thereof to procure remission and saluation stretch the vertue of it farther then euer it was intended in such sort that the enforcement of holinesse seemes absurder from no ground then this Because Christ died for vs. Rather sith Christ died for vs what needes such nicenesse Let vs feed our selues without feare our sinnes are expiated by the Death of Christ To whom me thinks I may say as Moses to Israel e Deut. 32.6 Doe you thus requite the Lord O people foolish and vnwise and protest with Paul to men of that spirit f Gal. 5.2 Christ shall profit them nothing Let all Gods people be exhorted so to vse the Meditation of Christs Death that it may be to them an incentiue to holinesse It is a blessed Soule that so vseth it and reapes as comfortable assurance as any can be that he hath share in the merit of it when the Meditation is thus powerfull to g 1. Pet. 4.1 worke Mortification and care to depart from euill It is said of Dauid hee once in an effeminate humour longed to drinke Water of the Well of Bethleem three of his Worthies breake thorow the hoast of Philistims to saue his longing But when it is brought hee trembleth to taste it because it was the bloud of them that fetcht it h 2. Sam. 23.15 17. Be it farre from me O Lord that I should doe the Is it not the bloud of the men that went in ieopardie of their liues So it may be thy licentious nature may long to taste of the pleasures of sinne but me thinkes when thou shalt consider as DAVID It is the bloud of thy Sauiour that that cost him his dearest bloud to expiate and kill it in thee thou shouldest say as hee Be it farre from me O Lord Is it not the bloud of the Sonne of God that made his Soule an offering for sinne to purge me to be of his peculiar people zealous of good workes As touching the Fact it selfe Christs dying for vs because it falls fitlyer to be largely treated in another Text I spare to insist on it The fruit and end of it followes That we might liue together with him that glorious life which hee now liues at the right hand of his Father and that whether wee sleepe or wake that is liue or die So then Obser How-euer God disposeth of
others in this kind allowing vs no order in Loue requiring a promiscuous and preposterous kind of Charitie in all towards all In Almes and workes of Mercie the prophanest thinkes much if they be not equalled to the holyest In Companie and Familiaritie they that I dare say hate the companie of such as runne not to the same excesse of Riot yet make it matter of Crime that they are not admitted on equall termes with men whose graces are most amiable and louely I am of Ambrose his mind In Charitie Peccat qui praeposterè agit Hee sinnes that is preposterous in louing setting that first that should be last The worst I wish such men as enuie other mens preferment in the intirenesse of our affections That they would store themselues with the amiable graces of Gods Spirit that ſ Psal 45.13 Beautie within as the Psalmist calls it In the meane time they must giue vs leaue as the Lord chargeth IEREMIE to t Ier. 15.19 take away the precious from the vile The next point of notice is the Particular Who they are Paul here commends to the specialtie of our Loue. They are Ministers They then by Gods Ordinance should haue a specialtie in the peoples Loue. The Scripture points vs to three sorts or degrees of Loue. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Men as Men for the nature of Man and common gifts of Humanitie they are endowed withall This may not be denied to enemies no not to enemies of God Nature is Gods worke in whomsoeuer Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Neighbours that is as I now interprete such as are neere vs in Societie Nature or friendly Affection Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Brethren for Sanctitie sake and fellowship in the Spirit of Adoption and Regeneration The Apostle here points to a fourth wherein hee will haue our Loue ouer-flowing and after a sort excessiue It is to the persons of Ministers Doth any man aske Reasons Besides the generall tye of like humane Nature besides that of Societie and neere Coniunction yea besides that Brother-hood and participation of like precious Faith they haue yet something more that layes clayme to a singular measure of Loue. Besides eminence of Grace and Office they are Instruments by which the Lord reacheth to vs all Blessings that concerne Life and Godlinesse Whereout grew that question in Schooles whether the fathers of the flesh or the Spirituall Parents should bee preferred And though they confesse in matter of Beneficence the Naturall hath preferment aboue the Spirituall Parent because hee is more properly cause of our being in Nature then the other of our being in Grace yet for that point of wel-wishing it is accorded it must bee more then to any priuate man ioyned to vs in the neerest bond of affinitie or bloud So AQVILA and PRISCILLA preferre u Rom. 16.4 PAVLS safetie before their owne Good Obadiah not without aduenture of his life x 1. King 18.4 hides the Prophets in Caues from the rage of IEZABEL So precious in former times were the persons of Ministers Vse How are these degenerated whereinto we are fallen wherein Ministers are made the chiefe Butt of mens malice no sort of men I dare say more odious to men vnreformed whom yet the Lord hath commended to a specialtie of our loue The Reason generally is no other then that was of Achab for Micaiah Of all the rest he y 1. King 22.8 was most odious because hee dealt most plainly See also Reuelation 11.6 Gal. 4.16 It is strange to see how euery act of their life is sifted how tender some men pretend their Consciences to bee in a Ministers omissions but of circumstances when Gods Commandements are without scruple seene and suffered to be contemned The truth is not their Conscience but their malice is more to a Ministers honesty then to the peoples greatest prophanenesse Of it I say no more onely I wish such men to consider how tender care the Lord hath taken for the persons of Ministers See saith PAVL that they may bee z 1. Cor. 16.10 without feare amongst you Touch not mine Anoynted doe my Prophets no harme And what is done to them is interpreted a Luke 10.16 as done to Christ whether in good or euill and so will be recompenced at the Day of generall retribution The motiue or ground of this singular Loue followeth Loue for their Worke sake Obser Not euery loue of a Ministers person is that wherein a man hath comfort but that especially which is for his worke sake There are as it fals out sundry amiable gifts concurring in a Ministers person suppose points of Nature and Art Vrbanitie Liberalitie sociable Conuersation and the like but the comfortablest Load-stone of Loue is his worke What is that First His labour Secondly That which results from his labour His labour in the b 1. Tim. 5.17 Word and Doctrine which else-where hee cals The worke of an Euangelist His gouerning and guiding the Flocke by Discipline and godly example this is his labour The worke resulting out of his labour when God is pleased to blesse it vnto the people is Repentance New-birth Faith Comfort Or if there be any other Grace or comfortable blessing of God whereof the soules of the people are made partakers this is the fruit of his labour Wherfore also God is not ashamed to call them his c 1. Cor. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuing vs after a sort our partnership with him in the saluation of his people Vse Take notice of it I beseech you as a helpe to discerne the comfortable soundnesse of loue you pretend and professe to Ministers Sure it is in euery dutie the worke is not so comfortable as is the motiue and inducement to performance In this it is true as in any loue to Ministers and Saints To loue the Saints and to doe them good is not so much except the very Saint-ship bee the Load-stone of loue To loue a Minister is not much except his worke bee that that drawes affection It is that our Sauiour points at d Mat. 10.42 A Disciple in the name of a Disciple a Prophet in the name of a Prophet It is noted of Iehoash a cursed Idolater that hee had much respect to the Prophet Elisha and at his death weepes ouer him with that bitter lamentation e 2. King 13.14 Oh my father my father the Horsemen and Charets of Israel what was the reason of his loue questionlesse not his worke but the helpe hee found in him for support of his Kingdome Of the people it is noted they followed Christ and were sometimes zealous for his safetie the Reason was he fed their bellies by miracle and cured their bodily diseases his Doctrine in the meane time sounds f Iohn 6.66 harsh and occasions many to forsake him His reproofes so bitter and distastfull that they g Iohn 8.59 goe about to stone him In like sort I
doubt not but there may bee found amongst men carnall some euen louing respect to the person of a faithfull Minister as perhaps for that they are wel-vsed in their payments and that which chiefly drawes the brutish multitude the feeding of their bellies Perhaps the gifts GOD hath bestowed on some may draw not only reuerence but loue to their persons In all this yet they haue no comfort except the worke bee it that drawes affection He that can say I loue a Minister because hee teacheth me to know God because hee informes mee of dutie and reprooues my steppings aside that is the man that hath comfort in his loue What thinke you then of them to whom the worke is the thing that is most odious To say nothing of the baser people whose complaint professed is that the merrie World is gone since preaching came vp euen amongst them that would seeme wise this is heard sometime as reason of their lesse loue They could loue the Minister well were it not for his double diligence in preaching His honestie and peaceablenesse and learning they seeme to loue the worke is that they professe to hate Oh cursed state of such mens soules I conclude it thus He that loues not a Minister euen for admonition and reproofe sake hath no comfort in his loue Iewes heare with patience Stephens narration his reproofe is Gall and Worme-wood h Acts 7.54 Therefore they gnash with their teeth and stone him And be at peace among your selues The dutie concernes the people not onely towards their Ministers though some so conceiue but each towards another Peace is of three sorts First Fayned as that of Iudas Secondly Inordinate as that of Herod and Pilate Thirdly Christian the bond and limit whereof is Sanctitie A dutie euery-where commended vnto vs Heb. 12.14 Iames 3. Psal 141. And so how many i Ephes 4.4 5 6 Vnities the Apostle remembers vs of that wee might bee perswaded to this vnity of mindes and affections It were long to number the reasons the Scripture giues to presse the study and indeuour of it It is good and pleasant k Psal 133.1 how good and pleasant some things are good that are not pleasant as patience and tolerance of euils Some are pleasant but not good as Epicurisme Vanitie and voluptuous Liuing some neyther good nor pleasant as Enuie a torturing euill But of Peace and brotherly Concord saith DAVID It is good and pleasant It were long to tell how God delights to stile himselfe The l 2. Cor. 13.11 God of Peace how Christ came m Ephes 2.14 to make our Peace How the Gospell is called the Gospell of Peace Gods Children n Luke 10.6 Children of Peace Would God wee could once frame our selues to liue at Peace I meane Peace with Holinesse For of vnholy peace I say as HIEROME Melius est dissidium pietatis ortum causâ quà m vitiosa Concordia And that those vnquiet spirits amongst vs would once turne themselues to more amiable courses of Vnitie Surely I must needes say I sometimes thinke with DAVID My soule hath too long dwelt with them that are Enemies vnto Peace and cry Wo is mee that I am constrayned to dwell with Meshech I am loth to say as PAVL Vtinam excindantur that trouble vs but I pray GOD giue them more peaceable spirits or else as hee If any delight to dwell in Meshech I would for my part hee had a Tabernacle there But sure so long as those three Enemies to Peace bee found amongst vs wee must neuer expect it First o Pro. 13.10 Pride by which saith SALOMON men make contention whiles euery man delights to seeme somebodie a ruler euen of those that God hath set ouer them The Sheepe in Iudea were wont to follow their Shepheard Their guize in England is to goe before him It is as true of the Mysticall as of the Naturall Sheepe The second is Selfe-loue and this in things of this life is still the Mother and Nurse of Contentions whiles euery man vrgeth extremitie of right and parts with no penny profit to purchase this peerelesse blessing of Peace p Gen. 13.9 Thus did not ABRAHAM The third is busie meddling in things that concerne vs not Saint Paul doth not for nothing couple these two together q 1. Thess 4.11 Studio to bee quiet and doe your owne businesse Curiositie is a turbulent euill They are restlesse spirits that are so busie and meddling with things impertinent to them Bee exhorted I beseech you in the Apostles wordes r Philip. 2.3 4. to doe nothing by contention and vaine glorie labour for Humilitie Looke not euery man on his owne things but on the things also of another Doe your owne businesse In a word If it bee possible as much as in vs lyes ſ Rom. 12.18 let vs haue Peace with all men so the God of Peace shall be with vs. VERS 14. Now wee exhort you Brethren warne them that are disorderly comfort the feeble-minded support the weake be patient toward all A Heape of duties are here couched together foure in number the three first haue speciall respect to some particulars The fourth concernes vs in respect of all The particulars Pauls prudence prescribes fittingly to the state and quality of the persons In euery of them consider we First The dutie Secondly The persons to whom it must bee performed The first duty is admonition the persons to whom it belongs are the disorderly See who they are Interpreters think the Metaphor borrowed from the custome of War wherein euery Souldier hath his station is assigned to his ranke from which when he swarues he becomes inordinate So conceiue they the Apostle to intimate that God hath assigned to euery of the Church his speciall place and calling wherein to serue God wherein when they grow dissolute and transgresse their limits they violate the order that the Lord hath prescribed In the next Epistle the Apostle seems to explain what he meant by the inordinate they were such t 2. Thess 3.10 as transgressed the rule prescribed by him for better ordering of outward life Ioyne all together wee shall finde foure sorts of inordinate walkers First of them that haue no speciall station or calling in Church or Common-wealth wherein to serue God Secondly Such as are dissolute or negligent in their vocation Thirdly Those that intrude vpon other mens callings Fourthly Such as transgresse wholesome ordinances established for better ordering of common life Touching the first sort liuing without particular calling The order set downe by the Lord himselfe for assignement of euery one to his speciall vocation is as ancient as the World Adam in Paradise is appointed u Gen. 2.15 to dresse the Garden It is Ambrose his obseruation out of Philo * Ambros de Paradiso cap. 4. Though Paradise in respect of the fertility of the place needed no husbandry yet because the first man was to bee a Law to his
say though the Gospell be neuer preached vnto them Paul otherwise z Rom. 10.13 14. Therefore to them also must the Gospell be preached See also 1. Tim. 2. The same euidence the significations of GODS will and purpose two wayes hath God manifested to vs his purpose touching the saluation of his Church First by Promise Secondly by Precept His Promises signifie what he will doe His Precepts prescribe what we must doe that his promises may be to vs fulfilled To his Church hee promiseth to forgiue their sinnes withall giues vs command a Act. 3.19 to repent and beleeue that our sinnes may be done away when the time of refreshing shall come his promise is to saue his Children their duetie yet b Act. 2.40 to saue themselues from the vntoward generation I forbeare much proofe rather apply it to vse Reprouing not without indignation the profane opinion and practice of men that turne the grace of God into wantonnesse and in a desperate resolution vpon a mistaken ground neglect all holy meanes of furthering Gods gracious purposes to their execution If God will saue them he will saue them what needs such nicenesse in matter of obedience If he will sanctifie them hee will sanctifie them though meanes of sanctification be neglected How strange and profane is this abuse of the grace of God that what hee propounds to encourage vs to vse the meanes he hath sanctified we should so farre peruert as to make our chiefe excitement to contemne them How should it incourage vs to labour for the meat that perisheth not to know our labour shall not c 1. Cor. 15.58 be in vaine in the Lord How animate vs to d Heb. 12.1 runne with ioy the race that is set before vs because we run not on e 1. Cor. 9.26 vncertainties In things of this life nothing so much excites our industrie as assurance of good issue How falls it that in matters of saluation it should dull our indeuours We cannot passe doome on any during this life nor sentence the vilest miscreants as Reprobates howbeit of men thus reasoning we may safely say They haue yet no euidence of their election to Life Let Gods people all be admonished to beware how they admit thought of sundring what God would haue ioyned together Let this euer be noted one difference betwixt Faith and Presumption Faith hauing promise of a blessing vseth with precisest care meanes ordered to obtayne it Presumption so builds on the promise that it regards not meanes of accomplishment See Act. 27.25 31. The substance of the Consolation God will doe it that is will sanctifie you throughout and preserue you blamelesse in that gracious estate The Conclusion here affoorded vs is Whom God beginnes to sanctifie he continues to sanctifie and preserues euer in the state of sanctitie The collection say some is naught except wee limit it to the Elect. Belike then it is possible for Reprobates to be sanctified Let that Conclusion be examined First f Ephes 1.4 Sanctification we finde Scriptures to make as properly a fruit of election as saluation Secondly so to appropriate it to Gods Chosen that it is made the vndoubtfull g 2. Pet. 1.10 marke of election How is it signe of election if incident into a Reprobate Thirdly the Spirit of sanctification promised onely to the Elect the h Joh. 14.17 world cannot receiue him Fourthly the heauenly inheritance appropriated to Gods Chosen yet extended to i Act. 20.32 all that are sanctified Fiftly And I wonder by what meane is this blessing procured to Cast-awayes Not by their owne merit for who giues God first Neither may wee thinke the Lord so prodigall of this fauour as to cast it away on them whom hee hath cast from his Loue As for Christs merit and intercession by which alone it is purchased to the Elect therein hath the k 2. Ioh. 17.9 world no portion What place then for such limitation We resume the Conclusion propounded in largest sense and thus make good the truth of it l Phil. 1.6 He that beginnes the good worke will perfect it to the day of Iesus The Lord will m 1. Cor. 1.8 confirme you to be blamelesse in the day of the Lord Iesus Christ For our fuller comfort wee haue Gods promise his Faithfulnesse and Truth laid to pawne shall we doubt of his faithfulnesse What promise of GOD made to the Church seemed it neuer so n Rom. 4.17.18 improbable or impossible in the eye of Reason euer fayled of due accomplishment Obiect It is true may some say God is faithfull and true so we be not vnfaithfull Answ First Not only so saith the Apostle but God is true though o Rom. 3.4 euery man be in part vnfaithfull The vnfaithfulnesse of men doth not abrogate the Truth of God Secondly God promiseth not only the mayne blessings but the meane graces promiseth to inable vs to performe what he requires to be performed of vs hee commands to walke in his feare promiseth so p Ier. 32.40 to put his feare into our hearts that we shall not depart from him commands to pray and make knowne our wants vnto him promiseth to powre vpon vs q Zach. 12.10 the Spirit of grace and deprecation Commands to keepe his Commandements promiseth to r Ezech. 36.27 cause vs to walke in his Statutes So forcibly flowes our Consolation from the faithfulnesse of the Promiser See if from the fact of God mentioned by the Apostle it runnes not as fluent Hee calleth you therefore will doe it God calleth three wayes First Operando Secondly Loquendo Thirdly Spirando By his Workes his Word and his Spirit First by his works of Creation and Prouidence hee calls alowd to the sinnes of men that they should Å¿ Act. 17.27 28. seeke after and acknowledge that God that made the world and the fulnesse thereof for the vse of men that t Act. 14.15 16 17. giues raine and fruitfull seasons and filleth our hearts with ioy and gladnesse The issues and effect of this calling is only to depriue of excuse Secondly To this therefore hath hee added in his Church his Word and Ministerie thereof therein inuiting all that heare it to Repentance and Saluation withall shewing the way and meanes of reconciliation and peace with God But this also is often through mans hardnesse u Heb. 4.2 and infidelitie ineffectuall to saue Thirdly Therefore is the Spirit sent also together with the Word by secret motions and instincts exciting our hearts to accept so great saluation offered in the Gospel And of his calling are two degrees First Inuitement Secondly effectuall perswasion Inuitement hath place in many cast-awayes children of perdition haue their holy motions and heare that voyce behinde them x Isai 30.21 Here is the way walke yee in it Wretched caytiffes that quench Gods Spirit resist the Holy Ghost and smother violently the sweet motions and instincts wherwith he inspires
Thummim vpon his holy ones If m Mat. 6.23 the light that is in you be darknesse how great is that darknesse A second particular to bee prayed respecting our office is the exercise of gifts of Knowledge and Sanctity In that sort that may bee most behoouefull for the glory of the bestower and benefit of his people As Paul n Ephes 6.19 That a doore of vtterance may bee opened to speake the Word boldly as wee ought to speake Wee cannot bee ignorant what falles out in the euent to many what may befall vs in the Ministers God sets ouer vs. How many haue wee seene of worthy gifts in the Church of God men as a man would thinke fashioned for the worke of the Ministery eyther through lacke of Conscience or loue of ease or ouer-taken with loue of the World or dismayed with sense or feare of afflictions or dis-heartened with lacke of successe become vtterly vnprofitable to the Church of GOD suffering their worthy gifts to iust without any profit to the people of God And amongst them that tremble so to bury their Talent yet coldnesse and feare or imprudence disaduantaging Lord how much the preuayling of their Ministery Thus thinke we are as Iames said of ELIAS Men of like mould o Iam. 5.17 subiect to like infirmitie and passions Pray therefore oh pray God to excite vs to vse to direct vs aright to vse our gifts to his Names Glory and his Churches Saluation The third specialtie respects successe of our labours That the p 2. Thess 3.1 Word of God may haue free passage and bee glorified Need I presse it by Reasons these are mee thinkes preualent First The great discouragement may come to Ministers through lacke of successe and blessing vpon their indeuours when they shall bee forced to cry out as ESAY q Esay 49.4 Wee haue laboured in vaine and spent our strength With Ieremie it preuayled so farre that hee resolues to r Ier. 20.9 speake no more in the Name of the Lord with Paul so that hee Å¿ Acts 13.51 shakes off the dust of his feet for testimonie against the people Secondly To this adde that hereupon depends in part the hastening of our perfect and consummate felicitie deferred for no other cause but that t 2. Pet. 3.9 the number of the Elect is not yet accomplished Thus many respects there are pressing on the people as Dutie Prayer for their Ministers in regard of their Office And is this a Dutie How cursed a generation then are wee fallen into wherein what should bee prayed as a principall blessing of God is so repined at as if it were some heauy plague or Iudgement God hath sent vpon the World in giuing vs Pastors after his owne heart to feed vs with Knowledge and Vnderstanding First How frequent is that out-cry of the people Neuer was merry World since preaching came vp in such plenty To men so esteeming this blessing I dare say it is as they esteeme it a Curse a Plague a Iudgement sent to them only as a testimony to make their disobedience more inexcusable their damnation more intolerable in the Day of Iudgement And a day may come when they may wish and wander to heare a Sermon to ease the agonies they are perplexed withall but shall finde no oportunitie Secondly Another sort there is of Hellish people to whom in our Ministerie nothing is so great a Corrasiue as the blessing and successe GOD in mercie giues it amongst his people That which Saints and u Luke 15.10 Angels reioyce in none but Deuils and damned Hel-hounds are tormented with These men count their torture as the Pharises See x Iohn 12.19 yee not that we preuayle nothing but all the World runnes after him Iâ— this thy griefe that God is pleased to glorifie his Word to make it powerfull to rescue his people out of the snare of the Deuill Of all markes of a gracelesse heart I know none more certaine then to grieue at the successe of the Gospell to enuie at the inlargement of Gods Church Thus of the things to bee prayed regarding our Office To our persons must bee prayed protection and deliuerance y 2. Thess 3.2 That wee may bee deliuered from vnreasonable and euill men that haue not faith Necessitie of it appeares to any man considering either the enmity of the World or the infirmity of our persons First As God hath z Gen. 3.15 put enmity betwixt the two seedes neuer to bee reconciled so against none is the malice of Satan or his seed with more eagernesse carryed then against Ministers whom hee knowes GOD hath made his chiefe instruments of ruining his Kingdome Thence haue hotest Persecutions violentest temptations beene directed to them and still the more profitable the Minister the more felt he Satans malice PAVLS a 1. Cor. 15.10 labours were more then all so b 2. Cor. 11.23 were his persecutions The Saints are all tempted c Luke 22.31 Apostles sifted and winnowed with temptation Secondly To this adde consideration of humane infirmitie from which who may exempt himselfe Elias a great Seruant of God yet growes weary of Ministery and life also through his continuall vexations by Iezebel And vnder Iulian how many great Lights of the Church were eclipsed drawne downe from Heauen with the baytes of preferments layd for them by that cursed Apostata Insomuch that it is thought the hottest Persecution preuayled not so much to worke reuolt to Paganish Idolatry as that policie of Iulian in promising aduancements to honour Beloued Christians wee also are men subiect to like infirmitie through infirmitie they fell by Grace we stand as it instructs vs not to be high-minded but to feare so admonisheth you to begge with instance at Gods hand deliuerance from like temptations or more strength of Grace to resist them The rather because yee cannot bee ignorant how perillous for infection are the falles of Ministers eminent in the Church of God Their falles are as that of the great Dragon d Reuel 12.4 drawing after him to the Earth the third part of the Starres of Heauen Wherefore bee exhorted amongst other Offices of Loue and Thankefulnesse not to forget this of Prayer to God for our deliuerance and preseruation Thinke it not enough that yee yeeld vs audience or reuerence or maintenance except this Office of Loue bee added to pray for our standing amids the many assaults of Satan and vexations from absurd and faithlesse men Remember who said I e Mat. 26.31 will smite the Shepheard and the sheepe shall be scattered The distractions of many Churches by that occasion if wee see not we are blind if we lament not we want bowels of compassion VERS 26. Greete all the Brethren with a holy kisse THe fourth branch of the conclusion Pauls greeting or salutation which hee desires in his Name to bee remembred to the Saints Wherein is first the Act Salute Secondly the obiect or persons
First the Brethren Secondly all the Brethren Thirdly the rite or Ceremony with a kisse whose qualification is expressed it must be Holy Greete or salute Not much vnlike is that custome amongst vs to send commendations to those wee wish well vnto thereby signifying our louing remembrance and heartiest well-wishing to those that are deare vnto vs. From Pauls fact desiring by such courtesie to haue his loue manifested to the people of God we learne that In Christian loue it sufficeth not that the heart be kindly affected except we giue due testimonie of our well-wishing to the Saints of God What Iames speakes of faith thinke spoken of loue Shew me thy Faith thy loue by thy Workes SALOMON requires to shew our selues friendly Christians of old time were carefull in this kind whence in Church Primitiue grew their f Iude 12. loue-feasts as well to testifie as to procure loue and hence the ceremonie heere mentioned to salute with a kisse continued till dayes of Iustine Martyr Iustin Martyr Apolog. 2. in customarie vse before their approching to the Lords Table thereby to testifie their heartiest and vnfeigned well-wishing and reconcilement each to other Tertullian de oratione Tertullian blames the omission of that rite growne vpon the Church in times of their solemne fastings and Prayers then they withdrew that Osculum pacis when in Tertullians iudgement it was most conuenient and necessary Truth is the Nature of this affection is as of fire it can by no meanes be conceiled but breakes out and will find vent There is a kind of loue which Salomon calls g Prou. 27.5 secret open rebuke he preferres before it When men pretending I know not what feruency of affection to the Saints of God liue yet as strangers each to other And as men ashamed of that Cognisance of Christians content themselues to wish wel pray good to the Church of God society friendly familiarity so euery where commended as auaileable to cherish Grace they purposely decline Consider First how neerely it concernes vs to preserue reputation of Christians to giue testimony of our loue and hearty well-wishing to the Saints Hereby saith our Sauiour h Ioh. 13.35 all men shall know that yee are my Disciples if yee haue loue one to another Meanes hee onely of inward affection How can that manifest vs to the eyes of the world Except there be added visible testimonies of our beneuolent affection Secondly We cannot be ignorant how much discouragement it brings to Nouices in Grace to see themselues slighted by such as professe the faith The i Act. 6.1 Grecians seeing their widowes neglected grew to murmuring Thirdly If none of these mooue yet let the practice of worst men in their carnall affections sway vs. How willing are they the world should notice their brotherhood and consent in euill It is the shame of Christians to secret their loue to the children of God The persons are the Brethren the Saints of God to these he desires the testimonies of his intimous loue limited to these all extended The points are two First Though loue in some offices must bee extended to all yet are there offices to bee limited to the Saints In loue are foure things First Beneuolence Secondly Beneficence Thirdly Complacentia Fourthly Familiaritie From our beneuolence and well-wishing may none be excluded seeme they for the present neuer so vile k 1. Tim. ◠1 Prayers must be made for all euen for enemies of the Church And for Beneficence the charge runnes generally Doe good to all l Gal. 6.10 A Specialtie in these must be reserued to Saints yet may none be simply excluded from them As touching that Complacentia contentment and pleasance taken in men and that which flowes from it Familiaritie they are so peculiar to Saints that they cannot without suspition of vnsoundnes be extended to Aliens Dauids protestation m Psal 16.3 All my delight is in the Saints on earth and in such as excell in vertue And I am n Psal 119.63 a companion of all that feare thee and keepe thy Statutes And I haue not haunted o Psal 26.4 with vaine persons nor sate in the assemblie of mockers The charge is With such eate not p 2. Cor. 6.17 separate your selues c. And that neerest loue and testimonies thereof should thus bee limited to Saints euinceth First our neerest coniunction with them in the body of Christ by the bond of the Spirit There are neighbours in Nature by Cohabitation in Affection in Grace Besides that most of these proximities may haue place in the Saints of God how neerely hath the Lord combined vs in the body of Christ vnder one head and quickned vs by the same Spirit Secondly though enemies may not be excluded from our loue yet who makes question but friends must be preferred in the measure of louing To SAVL an enemie DAVID shewed kindnesse But his soule q 1. Sam. 18.13 claue to the soule of IONATHAN Men in nature are enemies only Saints are friends to Saints Thirdly their merits of vs are far greater then any can be of Aliens By their Prayers and spiritual gifts and holy example they may be furtherances to vs in the way to life Iustifiable therefore against all cauils of gracelesse and malicious men is this prudence in Charity Generally wee see men that most hate societie with the Saints of God are first that finde fault with their strangenesse in matter of familiar conuersation Reason they thinke they haue sufficient to hate their holy faith and profession that they see them so partiall in their affections How could I wish they were such as with whom Gods children might with comfort conuerse But first if that be a precept of Gods Spirit Not r 1. Cor. 5.11 to eate with that brother that is a fornicatour or otherwise scandalous Secondly if Pauls charge be ſ 2. Thes 3.6 to withdraw from euery Brother that walkes inordinately Thirdly If Dauid and Ieremie held it part of their righteousnesse t Iere. 15.17 Not to sit in the assemblie of mockers with what warrant may Gods children make such their familiars Fourthly and alas what may a man expect to heare or see in such societie other then Lot in Sodome Onely what may u 2. Pet. 2.8 vexe a Righteous soule Fiftly it is not for nothing Salomon aduiseth to be so charie of our company Lewd examples are infectious Lewd mens indeuour x Pro. 4.16 to draw Gods people to their owne excesse of riot Lastly Gods precept Saints practice call vs alwayes to y Gal. 6.10 limit the specialtie of our loue the testimonies of our intire affectiō to the houshold of faith Reproueable rather is that promiscuous charitie as it is pretended to be in too frequent vse amongst men professing the feare of God whose friendliest kindnesses run without difference to all as well Aliens as Brethren that know no oddes betwixt the Church of
the doctrine of the Churches to haue proceeded from God thus answers Hee that sees the world beleeue and himselfe beleeues not is himselfe a strange wonderment so hee that sees Gods Church suffer such tortures for the Word of God and yet questions the diuine Authour thereof is a maruellous or rather a monstrous Atheist It is a question ordinarie amongst Schoolemen whether the iustification or conuersion of a sinner be a worke miraculous they say no though they acknowledge therein something aboue nature yea against particular nature Quid maius potest esse prodigium quà m sub momento breuissimo ex rapacissimis Publicanis Apostolos fieri ex persecutoribus truculentis praedicatores Euangelij patientissimos reddi ita vt eam quam persequebantur fidem etiam effusione sui sanguinis propagarent saith Cassian Vse And if there were nothing else this mee thinks should settle the veriest Atheist in perswasion that the doctrine of Scriptures came out from God To Gods children let it be a settling of their Faith that it neuer wauer about this principle Obiect Lest any say The Argument is not demonstratiue in as much as Priscillianists Donatists other Heretiques haue resisted vnto sheading of Bloud to maintaine their Heresie and Superstition Answ We confesse there are amongst Heretiques men strongly deluded and euen ambitious of suffering Yet betwixt the Deuils and Gods Martyrs these differences are obseruable First in the manners and conuersation of one and other to the eye of Naturalists euident Priscillianists were knowne to be men of vicious life and in matters of Oath and Religious Hypocrisie professedly impious To Christs Martyrs their persecutors haue beene forced to giue testimonie of their honestie Pilate could say of our Sauior c Luk. 23.4 I find no euill in this man Lysias in Paul findes d Act. 23.29 nothing worthie of Death or Bonds Pliny to Traian giues testimonie of Christians in offensiue life except in matter of their Superstition as he calls it they were vnrebukeable A second difference ariseth from measure of their passions and patience where Storie and Experience giues eminence to Christians Sawes and Spits and Gridyrons were tryals peculiar to Christians neuer was Christian seueritie so sauage against Heretiques as was Heathenish or Hereticall Crueltie against Gods Children vnder which notwithstanding their patience was perfect to the astonishment of Beholders who can sample amongst Heretiques that of Lawrence on the Gridyron daring as it were the Tyrants malice Assum est inquit Ambros Offic. lib. 1. cap. 41. versa manduca Ita animi virtute vincebat ignis naturam saith S. Ambrose The power of the Word of God we haue thus seene in generall as it is obserued by the Apostle and inferred to be so mightie in this people so let vs view it It wrought effectually in this people for they imitated the Churches in suffering Obser That man may say indeed the word is mightie and effectuall in him with whom it preuailes so farre as to make him a willing sufferer for the Truths sake Something it is when it works Faith and Obedience in dayes of ease yet in some reuolts it hath thus farre preuayled To whom it is giuen not only to beleeue e Philp. 1.29 but contentedly to suffer for the Name of Christ theirs is the priuiledge The hardest point of obedience is to obey in suffering f Mat. 20.22 Can you drinke of my Cup said our Sauiour to his ambitious Disciples that is the tryall Reasons First Naturally wee loue ease and there is nothing more hard to flesh and bloud then passions and patience Wherefore herein haue beene noted the foulest fals of greatest Saints Secondly Besides in that case a man must sometimes transcend sense and whatsoeuer this World affords to sustayne him beleeuing one contrary in another as that hee raignes as a King whiles hee suffers as an abiect Miscreant Vse This make we our Touch-stone to try truth of Conuersion by power of the Word of God Many are the effects it hath in the hearts of Cast-awayes it humbles comforts reformes them in a measure Thus farre it preuayles with few or none of them to make resolute to suffer for the Truth Faith and Repentance are the rifest things in Profession then patience in affliction or resolution to suffer no vertue more rare Vsually wee desire to indent with the Lord and so far as may stand with commodity reputation loue of Neighbours so farre only are we for the Gospell Remember who said g Luke 9.23 He that takes not vp his crosse to follow Christ is not worthy of him whoso doth it not daily in the preparation of his minde is no meet Disciple for him The amplification of their sufferings is by comparison of likes they suffered as others the points wherin they resembled are First the passions same things Secondly qualitie of persecutors from like men their owne Countrimen This latter brought to amplifie their patience there being no vnkindnesse that goeth so neere as what proceeds from men linked to vs in bonds of Nature Amitie or otherwise Obser Considering the persons Authours of their vexation me thinkes I see the vnlimited violence of a Persecutors malice against Gods Children for truths sake It knowes no bonds of Nature or Amitie breakes furiously thorow all to wreake it selfe vpon the Truth Neyther Country nor Friendship nor Kinred nor any thing that a Persecutour respects in his malice Here a mans chiefe enemies are they of his owne house h Luke 21.16 Father against Sonne Sonne against Father Parents and Brethren betray and persecute to death How neere was the Tye betwixt Saul and Dauid by Kindnesse and Affinitie that is no restraint to Sauls malice neerer that betwixt Cain and Abel yet inhibits not from cruell Murther In all experience no Hatred so deadly as what ariseth for cause of Religion whether the cause be this that the Lord thus punisheth the contempt of Religion in Persecutors giuing them vp to bee voyd of naturall affections or what else I know not once this I know the greatest amongst spirituall Plagues are reserued for Persecutors and it is i Rom. 1.31 no small wrath to haue Nature so farre depraued Vse 1 First Let it serue for caution to all guiltie of Persecution to all to take heed how they harbour malicious minds against the Gospell lest they prooue Monsters in Nature Were it not a wonder and astonishment to see a Mother become the Murtherer of her own son c Certainly that malice that growes vpon point of Religion is vnlimited and knowes no stay till it make men Monsters in Nature Vse 2 Secondly Let no man thinke strange concerning this try all as if some new thing were come vpon him It is bitter I confesse to see naturall Loue turned into vnnaturall Enmitie But remember who said When k Psal 27.10 Father and Mother forsake me the Lord takes me vp And he that in such case hates not Father for