weepe they grow and decay liue and die together Mutually though differently they are nourishable each to other faith to charitie hath the respect of a cause the apprehension and n 1 Iohn 4.19 assurance we haue of Gods loue to vs o 2 Cor. 5.14 forceth after a sort to loue of God and his children Charitie to faith as an euidence Would I perswade my selfe to loue of Brethren thus I discourse When I was an p Rom. 5.10 enemie I was reconciled to God by the death of his Sonne q 1 Iohn 4.11 If God so loued me ought not I to loue his Children Would I strengthen my faith and perswasion of Gods loue to my soule Thus I proceed r 1 Iohn 3.14 They that loue the brethren are translated from death to life My heart tels me I loue the Brethren Thence I inferre the conclusion for faith to claspe closer vnto Therefore I am translated from death to life Vse In Christ Iesus neither Circumcision auaileth any thing nor vncircumcision Å¿ Gal. 5 6. but faith which worketh by loue None euer loued Gods childe quâ talis into whose heart the sense of Gods loue was not first shed at least instilled by the holy Ghost giuen vnto him feelest thou thy loue to any of Gods children languish know it s discomfortable I meane if Gods Image shining in him allure not affection Hellishly euill if that be the reason of thy hatred or lesse louing yet wouldst thou frame or halfe force thy heart to his loue Thy faith if any will suggest how God the father of that sinner or enemie when thou wast an enemie reconciled thee to himselfe how daily t Lam. 3.23 his mercies are renewed notwithstanding his u Psal 7.11 daily prouocations by thy sinnes 'T is faithlesnesse onely that makes vncharitable Doth faith faint or wauer Charitie puts new life addes vigour vnto it Tell me thou who doubtest of Gods loue to thy soule how feelest thou thy heart affected towards them that are Gods findest thou thy selfe enamoured on the beautie of Gods Image shining in his children doth that draw thy affection my soule for thine thou art beloued of God It s the weaknesse of thine vnderstanding to beleeue the praemises and doubt of the conclusion The great God of heauen and earth * 1 Iohn 4.12 No man hath seene at any time his Image he represents to vs in his children willing thereby to eleuate our affection to himselfe assuring vs that he accepts and esteemes that loue of his portraiture as loue of himselfe O we of little faith why doubt we of loue to our God while wee loue those that are Gods or question Gods loue to vs whose hearts he hath framed to loue of his children I doubt not what euer Papists say but where faith is there is charitie nor Papists themselues but where charitie truly so called is there is faith It s hard to say whether our lacke of faith be imputable to lacke of charitie or our want of loue to defect of faith yet to th'exercise of faith and x Iac 2 18. euidencing of it charitie is much auaileable Thus thou maist encrease it 1. y 1 Pet. 2.17 Loue brotherly fellowship Ignoti nulla Cupido nor is any such loadstone of affection as societie of Gods children 2. As z 1 Pet 4.10 euery man hath receiued the gift so let him distribute hee shall so euidence gaine loue of Brethren 3. a Eccl. 7.21 Giue not thy heart to euery word that men speake and b Mat. 7.3 why seest thou the moats of thy Brother Loue c 1 Pet. 4.8 couers a multitude of sinnes Lesse amiable seemes Gods Image by curious noticing their naeues and blemishes Before we passe to th' issue and effect of their growth th'amplification of their abundant charitie cals for our notice In it are two things 1. Vniuersalitie 2. Reciprocation The charitie of euery one of you all towards each other An vniuersalitie so drawne out into singulars I finde not in any other the Churches to which Paul wrote Stiles they haue aâ—l of Churches of men Sanctified of Beleeuers of Brethren c. Yet so as by sequels of errours and faults reproued we may easely collect the denomination giuen a potiori parte And are forced to flie to vniuersale Accommodum or other distinctions of realtie and profession with the like in explication Here onely is charitie the life of faith character of Christianitie ascribed to all and euery Not one amongst them all but charitie abounded in him May we thinke of this or any other particular Church visible on earth it s wholly free from hypocrites Certainly where faith and charitie concurre there be sinceritie And if these sister Graces were thus abundant in all and euery of the Church at Thessalonica doubtlesse there was not an hypocrite amongst them To the question thus 1. Non implicat though in Agro that is in Mundo there is Tares and good Seed though in Area that is in Ecclesia visibili there be Chaffe and Wheat yet a select parcell there may be as a little Horreum of the Lord wherein is none but wheat An Israel God may haue on earth consisting of none but Nathaniels d Iohn 1.48 Israelites in deed in whom is no guile Non implicat But who can exemplifie 2. But what if wee say Pauls charitie guided it selfe onely by th'imperate and exteriour acts of faith and charitie Suppose Confession and Beneficence Certainly the gifts he knew not but by the fruits And might not these be performed by Hypocrites I know no outward Act of faith or charitie but an Hypocrite may performe and iustly gaine from men Reputation of being faitâ—full Prayer and Confession Acts of Faith cannot Hypocrites performe My meaning is May not an Hypocrite forme a Prayer volubly yea passionately pronounce it so as that to men though of Pauls spirit he may seeme to haue his infirmitie e Rom. 8.26 helped by the Spirit of God May not an Hypocrite endure some fight of affliction for the faith why may not ambition of being reputed faithfull to God perswade in the Church to suffer as much as vaine glorie did amongst Heathens in loue of their Countrie And what proud Pharisee cannot giue an Almes What wise Pharisee cannot conceale his pride or make choise of honest rather then prophane to be his Beadesmen How wise is hypocrisie growne in our times how cautionate to auoid the noticed notes of insinceritie For my part I know not any outward Act or office of pietie or charitie but Esau might haue performed as much as Iacob Cain as Abel Simon Magus as Simon Peter I like Pauls charitie and will endeauour to imitate it to thinke he hath faith whom I see zealous for the word of faith desirous to drinke in if but by th' eare the f 1 Pet. 2.2 sincere milke of the word To iudge him mercifull who doth workes of mercie feeds
the Gospel Sonne thy sinnes bee forgiuen thee Else what is the particular word we want to breed particular assurance A word perhaps particular to mee to tell me I beleeue or Repent Resp Is that the matter 1. Hitherto it hath bin vnderstood of a word testifying Gods Act to man in pardoning sinnes Iustifying the sinner c. not of a word testifying the Act of man 2. Need I a particular Word of God to tell mee I beleeue Why more then to tell me I loue I feare I hope c. when as the soule f 1 Cor. 2.11 knowes it owne Acts or motions by its owne imbred facultie themselues acknowledge in the vnderstanding Actum Reflexum And why not my Acts vertuous or gratious for my comfort and thankfulnesse as well as my vitious Actions to breed mee terrour and Repentance Quest But the rectitude of these Acts the soundnes of these graces can my soule know Resp Thy minde informed by the word of God vpon due examination may as well know rectitude as discerne the Acts. I may as well know that my faith rests vpon the first veritie as that I beleeue quocunque modo for knowes not my minde her motiues as well as her motions Or if by imperate Acts of faith which infallibly testifie presence of true Faith I would iudge may I not say I haue a word particular to testifie truth of my Faith As when my Faith t Act. 15.9 purifies my heart u Gal. 5.6 workes by loue haue I not a word to testifie that my Faith is vnfained As punctuall it is to me and as particular to testifie the soundnes of my Faith As if an Angel should say to me as to Cornelius * Act. 10.4 Thy prayers and Almes-deeds thy faith and Repentance are come vp in remembrance before God Howbeit from Pauls example Ministers of the Church haue their direction to apply the generals of promise and comfort to their people prouided alwaies they bee qualified to partake them See Act. 2.39 13.38 2 Sam. 12.13 Such Application hath warrant from example of Prophets and Apostles from intention of the promiser and tends much to comfort of weake consciences Considering they know or may know their ministers as Gods mouth And his instruments x Ioh. 20.23 Authorized to remit sinnes and to seale vp to them life and saluation Vse What will our scoffing Catholiques say if from the ordinance and vse of the ministerie as it s exercised amongst themselues wee deriue a particular word for particular Faith to rest on generale applicatuÌ„ ad hunc hunc is it not particular when in their foruÌ„ paenitentiale they pronounce the senteÌ„ce of absolution vpon the penitent Ego absoluo te c. do they giue him a particular word for faith to rest on or doe they require diuine Faith or onely humane to bee giuen to their testimonie so particularized Will they say humane onely Apage for how settles that the conscience Or where is qui vos audit me audit Or how say they when they remit God remits If diuine then there is a Word of God particular for it to rest on and so particular Faith is no longer presumption sith it hath a particular Word of God to build on as apparently it hath when generall promises are Regularly applyed and by authority delegate from God And what 's the ods tell me betwixt this priuate absolution and that publique in our preaching for the matter of particularitie When Peter tould beleeuing Iewes that the y Act. 2.39 promises were made to them was it not all one as if he had said to euery particular of them beleeuing to thee and thee But in Application of generall promises or comforts let prudence make vs cautionate so as first to discerne as far as we may their qualification To you is this Saluation sent But you must beware of that in the Prophet z Act. 13.41 Behold yee despisers and wonder The charge is to a Iud. ver 22. put difference to b Ier. 15.19 take away the pretious from the vile for will you c Ezech 13.18.19.22 giue life to the soules of them that should not liue or will you slay the soules of them that should not dye To kill the hearts of the Righteous To strengthen the hands of the wicked To condemne the iust to iustifie the wicked are both equally abominable To your comfort I speake it saith the Apostle because our testimony was beleeued amongst you Our Testimonie was beleeued Something pertaining to the Nature of Faith discriminating it from other habits and Acts of the vnderstanding might heere bee obserued As that it hath for the materiall obiect something testified for the formall obiect the verity and Authority of the Testis This being the Reason of assenting the Real or supposed truth and authority of him that testifieth Intellectus they say is of principles whose light is so cleere that there needes no medium to induce their entertainement for true Science of Conclusions by force of a medium necessary and demonstratiue Faith of things ineuident in themselues indemonstrable by Arguments necessarie of Conclusions or Articles aboue Reason in diuine faith infused the assent being wrought not by argument or other euidence but onely by authority and verity of him that testifieth What moues me to assent to the Article of the Trinity Onely the Testimony of God who alone knowes himselfe and the manner of his owne existence Now whither this Testimony diuine be immediate or mediate it matters not to the nature of diuine Faith so it be a diuine Testimony whereon we rest Not onely that voice of God from heauen This is my beloued Sonne But that also of Prophets and Apostles speaking as they were d 2 Pet. 1.21 inspired by the holy Ghost is this diuine Testimony Whither that also of the Church ordinary that now is is matter of question but impertinent to this occasion At that day Returne to specification of the Time before mentioned which before he had thus periphrased At the Reuelation of the Lord Iesus from heauen ver 7. When hee shall come to be glorified in the Saints ver 10. I say at that day shall tribulation be rendred to them that trouble you Rest to you that are troubled I say as the Apostle Be still and patient your hearts vntil the comming of the Lord So much the rather for that that day draweth nigh VERS 11 12. Wherefore also we pray â—lwayes for you that our God would count you worthy of his calling and fulfiâ— all the good pleasure of his goodnesse and the worke of faith with power That the Name of our Lord Iesus Christ may be glorified in you and you in him according to the grace of our God and the Lord Iesus Christ ANnexed to the other grounds of Comfort is this prayer of the Apostle and his associates on their behalfe And it is certainly full of comfort to partake in the prayers
Cor. 1.26.27 many mighty not many noble are chosen to eternall life in that choise thou hast preferment 3 And m Mat. 16.26 what shall it profit to win the whole world and loose the soule Oh blessed be God will thy soule say who hath n Ephes 1.3 blessed me in all spirituall blessings in Christ Iesus and though in temporalties preferred miscreants before mee yet chosen me to saluation from which Monarches many are reiected 2 The chooser God who alone hath disposer of o Psal 84.11 grace and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and dominion ouer the Masse to make one vessell to honour another to dishonour Vse 1 Why quarrels the reprobate part of the corrupted lumpe that they also or rather were not chosen Shall q Rom 9 20. the clay say to the potter why hast thou made mee thus That any are chosen is of his grace that thou a sinner reiected is no iniustice 2 And r Rom. 11.35 who hath giuen him first Askest thou why this man rather then thy selfe or another He is an absolute Lord. Friend he doth thee ſ Mar. 20.15 no wrong may hee not doe with his owne what seemeth him best Sayest thou he is partiall Respecter of persons Resp It s gratuitous not debt that is here conferred How dares dust and ashes intromit so farre into this counsell of God as to prescribe to his wisedome to forme to that Maiestie rules of Iustice Why admires it not rather what it comprehends not As Paul t Rom 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plotius thus in what I conceiue I adore him in what I comprehend not I admire him Bee willing to be ignorant of what God secreted God shall lighten things hidden in darkenesse fondly doe we anticipate Much doeth the meditation confirme hope of enioying the happinesse purposed to vs that its God who hath thereto chosen vs. u Num. 23.19 God is not as man that hee should lie nor as the sonne of man that he should repent The gifts and calling of God are without * Rom. 11.29 repentance 3 The time from the beginning that is say some of the creation but elder by much is that decree This grace giuen before x 2 Tim. 1.9 the worlds were God chose before the y Ephes 1.4 foundation of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though termes properly belonging to time yet are sometimes transsumed to denote what is pertinent to eternitie that which was z 1 Iohn 1.1 from the beginning of the word of life sends vs beyond the beginning to meditate eternitie of Christs existence and generation Idly doth that selfe conceited dunce criticke vrge the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he would prooue reprobation to be ordered in time after the fall Forsooth Iude saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Iude 4. of old fore-ordained to this iudgement 1 And why not election fancied to be in time because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 b Dan. 9.7 Antiquus dierum denotes it not Gods eternitie And why not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old that is from eternitie which is elder then time 3 Is election before time Then reprobation Who so chooseth refuseth also and when his choise is then is his refusall See supra Vse Saint Paul from a like circumstance and farre inferiour concludes that election is not ex operibus but ex vocante For c Rom. 9.11 ere the children were borne before they had done good or euill it was said I haue loued Iacob What when it passeth on vs before the worlds In eternitie May wee not much more inferre Therefore not of workes or faith or good vse of freewill Obiect But some of these fell vnder prescience Resp 1 And why may wee not so clude the Apostles argument in case of Iacob There also had prescience place 2 Prescience is Gods practicke knowledge and presupposeth ordinance the act of his will as being in nature before it according to our manner of apprehending Things are not because foreseene but are foreseene because they shall be 3 From ordinance not from prescience issues existence of all things that deserue the name of things hauing any solid entitie good things especially and more especially things morally good most gratuitous which fit vs to the superexcedent end so that to ascribe causalitie of the ordinance to the foresight of faith sanctitie good vse of free-will is vtterly to inuert right order when from this ordinance as the cause issues faith charitie other sanctitie and not e contra 4 The motiue beloued of God That part of the stile most interpreters conceiue to imply the cause antecedent or inwardly moouing God to choose that is his loue Truth is in the assertion thence said I haue d Rom. 9 13. loued Iacob that is in loue chosen him Hence is election euer ascribed to mercie kindnesse loue grace that is gratuitous free vnmerited fauour and to say trueth what else could mooue him 1 No obligation of the Creatour to the creature whose very being especially in so high a degree as man is meerely from him 2 Goodnes none could be foreseene in the creature that was to bee euill and e Rom. 9.21 was so presented to Gods view what time his election passed vpon it 3 Election findes vs not good f Ephes 1.4 but makes vs so Vse 1 So that I can but wonder at Arminius and others seeking in the vessels of mercie the procatarcticke cause of election my fingers itch at them but the backe akes onely consider how crossing to the whole counsell of God and his proiect in mans saluation that proud dreame is His aime is so to mannage our saluation that 1 man may haue no cause g Rom. 3.27 to glory 2 The h Ephes 1.6 glory of grace and mercy be exalted Therefore decrees hee to permit the fall i Rom 11. 32. to shut vp all vnder vnbeliefe that he may haue mercy vpon all Learne to preserue entire vnto God this glory of his grace labour to comprehend the height and length and breadth of Gods loue in thine election to saluation To this end minde first thy behauiour before calling disobedient c. k Tit 3.3 seruing lusts and diuerse pleasures Secondly in calling how not onely God l Rom. 9.20 21 slightfull and refractary thou mayst remember thy selfe to haue beene in thy calling Thirdly since calling how many haue beene n Iac. 3 1. interruptions of obedience how weake and full of o Isai 64.6 blemishes the best performances And thus thinke First God saw thee such what time he past choise on thee Secondly and if when thou wert nothing but p Tit. 3.4.5 2 Tim. 1.9 loue could mooue God to call how much lesse to elect when thou wert not 5 The meanes of execution ordered to the end through sanctification of the spirit and faith of truth Are these intended merites of election or rather meanes of saluation Merites
against a graue Minister Dispoream if vpon examination they be found other that quarrell at Clasicall Preachers Lord that the Sages of our Church would seriously thinke of it our steeresmen pittie their poore brethren who climbe the Masts and draw the poope beare burthen and heat of the day how should they doe their duetie with ioy and the people be framed to conforme in Religion Might reason preuaile with lewdnesse and absurdity I would adde my aduise to these opposites And yet the most hare-braind amongst these absurd fooles would be thought wise The lewdest miscreant is affected with repute of honesty If Paul if Gods Spirit can iudge you are but absurd fooles lewd miscreants whosoeuer maliciously oppose to your Ministers or seeke to entangle them in the snare For all men haue not faith The Reason of prescribing this petition on behalfe of their persons q.d. And maruell not we desire your prayer for deliuerance for all haue not faith to restraine them from maligning the Doctrine and Teachers of faith Faith meanes he the morall vertue fidelitie That n Mat. 23.23 acception of the word is not infrequent in Scripture and thither bends the Antithesis But God is faithfull Rather sith the streame runs that way the vertue Theologicall yet withall suppose the other implied q. d. All are not faithfully or indeed that which they pretend and show for in faith For that he would be vnderstood of men in the Church professing faith I make no question 1 Idle had it bin in the Apostle to minde this people of Pagans and such like that they wanted faith selfely they knew it 2 Nor could their feare and discomfort which in the Antiâ—hesis he anticipates arise from any other then children of the Church professing to belieue Infidelitie is not all amongst Pagans faithlesnesse is as much in the children of the Church in many professing to beleeue many o Iohn 2.23.24 25. beleeued in the name of Christ when they saw his Miracles yet did not our Sauiour commit himselfe vnto them Durst not our Sauiour betrust himselfe with beleeuers A thousand liues he might haue put into their hands had they indeede beleeued in him But he who saw what was in them discouered infidelity lurking vnder the vizar of professed faith Want of imperate Acts of faith euidence it thus number them 1 p Act. 15.9 puritie of heart and life 2 q Gal 5.6 loue of God his ordinances and children 3 Deuotion 4 r 2 Cor. 4.13 Confession 5 Å¿ Iam. 2.14 15 c. Workes of Charitie and Mercie c. where these are not be bold to say there is no truth of faith be vaunts neuer so confident of Abrahams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Augustine wrote comfortably de perseuerantia sanctorum Vse 1 there is a Script bearing title de Apostasia sanctorum Stuffed with Examples of many supposed to haue reuolted from faith But it would be enquired whither these who t 1 Iohn 2.29 went out from vs were euer truely of vs. whither these who reuolted from faith had euer any more then the show of faith in Scripture men beare names of what they show and are not Quest Then what loose they Resp That which they seemed to haue the show of faith pietie u Luke 8.18 sanctity they carried in the Church I say not all Scriptures or instances may thus bee explaned yet doubtlesse many But the more ought we to blesse God for specialty of his grace to whom he hath giuen truely to beleeue in him For * Acts 17.28 being liuing mouing for sense and reason for x 14.17 food and raiment for raine and fruitfull seasons I cannot but blesse God and admire his goodnesse Lord y Psal 8.4 what is man that thou art so mindfull of him yet these are common to me with heathen many with Bruits For meanes of saluation and z 1 Iohn 5.20 minde to know him my heart is more enlarged to praise his mercy yet these are common to me with hypocrites in the Church But that he hath blessed the meanes to my soule to worke true faith and repentance vnfained now thankes be to God for his vnspeakable gift who can expresse the noble acts of the Lord or shew forth all his doings once I know 1 my merits no more then others my demerits haply as great as others 2 The same meanes of faith vouchsafed to the faithfull but blessed vnto me to make me faithfull 3 Impediments in me and opposites to faith as strong as in another 1 blessednesse of minde to conceiue the mysteries of his kingdome 2 pride of reason scorning to subscribe to anies Ipse dixit to rest on naked authority bare testimony of God himselfe expecting argument and demonstration to euidence conclusions Theologicall yea articles of faith But blessed be God who hath subdued these high thoughts to the obedience of Christ when thousands of others are shut vp vnder vnbeliefe For all men haue not faith Perhaps Paul meant to point them to the fountaine of this lewdnesse and absurdity in procuring the vniust vexation of himselfe and his Associates that is want of faith The source as of most sinnes so chiefely of persecuting the Ministerie had they faith but as the graine of Mustard-seed they could neuer grow so lewd or absurd to molest the instruments of their belieuing Had they knowne they would not haue crucified the Lord of glorie Did men belieue had they euer a 1 Pet. 2.3 tasted how gracious the Lord is they would neuer vexe the Ministers of God b 1 Cor. 3.5 by whom they belieue Rather c Rom. 6.4 lay downe their owne necks for their safety and preseruation Faithlesse Infidels and no better they shall euer be to me whom I see maliciously bent against the persons of their faithfull Pastors VERS 3. But the Lord is faithfull who shall stablish you and keepe you from euill THE words seeme intended to preuent the feare might arise in this people from meditating their owne danger in the Apostles as also the intermingling of false brethren faithlesse beleeuers with the Churches of God Though that be true you as I may iustly expect vexations and perils from such yet be not dismaied God is faithfull who will stablish you and keepe you from euill In which comfortable speech of the Apostle two things to be obserued 1 The Blessings as arguments of comfort propounded 2 Next the ground of the blessings Gods fidelity The blessings two both acts of the Lord towards his children 1 Stablishment that vnderstand their firme setling in gracious goodnesse so as vnmoueably to persist therein without defection compare 1 Cor. 1.8 Act. 11.23 Eph. 3.16 17. and that excellent parabolicall expression of it Mat. 7.25 2 Cautelously vnderstand it 1 Shakings and wauerings in the very purpose may befall vs by violent blasts of temptations Psal 73.2 13. 2 Intermissions of the exercise of grace may betide vs yet semen manet 1 Iohn
A BRIEFE EXPOSITION WITH NOTES VPON THE SECOND EPISTLE TO THE THESSALONIANS By WILLIAM SCLATER Doctor of Diuinitie and Minister of Pitmister in Summerset 1. CORINTH 10.12 Let him that thinkes he stands take heed least he fall LONDON Printed by George Miller for George Vincent and are to be sold at the Crosse Keyes at Pauls gate 1627. TO THE RIGHT WORSHIPFVLL IOHN POVVLET Esquire my very Honourable good Patron and to the truely Religious and right vertuous ELIZABETH his wife my much honoured Patronesse Grace and Peace bee multiplied WOrthies loe to you at last Saint Pauls Antichrist in such lineaments as that Apelles his pencell or coale rather was pleased to shadow him in Lusted I say not vnuailed onely and made more barefaced to yeeld his vgly visage to view of Gods people How vexeth it to see Israel still halting twixt the two opinions After demolishing the Idoll so long fore done a fresh pleading for Baal Were it not hee seemes in his consumption neere his abolition I should suspect some boding of his new erection Auertat omen Deus How much better had it beene neuer to haue knowne then knowing to turne backe from the holy Commandement The latter end of such men will prooue worse then their beginning I promise and perswade my selfe better things of you and such as accompany saluation so hereditary seemes right Religion to your Honourable family hauing continued therein descents more then Paul mentions of Timothie If to your establishment in the present trueth and furtherance of Faith in times so wauering this poore paines may be auaile-some I haue my desire and shall thinke thorough your fauourable acception some small part of my great debt of thankefull obseruance wherein I acknowledge my selfe to stand obliged to you and yours tolerably at least discharged Faxit Deus Withall you haue such as this Scripture afforded doctrinall conclusions many for information of iudgement exhortations frequent to excite languishing affections comforts not a few for support of the trembling conscience rules to examine our Spirituall estate characters of gracious vertues directions for morall practise In the close perswasions to the loue and study of peace more largely pressed perhaps of purpose to worke towards vnion the diuisions of Ruhen occasioned by great thoughts of heart Sirs said Moses yee are brethren why striue yee de lana Caprina for the breath of the people so long so eagerly till Religion be neglected Prayers interrupted Charitie violated care of Countrey forsaken Iniquitie growne impudent so as to dare giue affront to Authoritie Oh that our Sauiours aduise might preuaile to keepe our salt within our selues so should we soone haue peace one with another For your part worthy Sir I haue neuer obserued your temper auerse much lesse abhorrent from tearmes of peace Desire onely you should aduance aboue the ordinary of peaceable or patient to become Pacificus a peace-maker in Israel The worke were more then generous truely Honourable no lesse then Princely The stile such haue in our Sauiours language is no lesse then Sonnes of God Hoc agamus And the God of peace shall be with vs. Now for the great kindnesse wherewith you haue refreshed my bowels I must pray as beggers the Lord reward it you As Paul for Onesiphorus the Lord grant you and yours to finde mercy with the Lord at that day I rest Pitmister Nouember 4. 1626. Your thankfull and most obseruant Beneficiary WILLIAM SCLATER The occasion of the Epistle together with the scope 1 NOise of continued pressures and persecutions of this Church for the Gospel whereto hee desires to afford solace 2 Reports also of false teachers crept in amongst them labouring on fairest pretenses to insinuate errour about the time of Christs second comming plausibly perhaps by misinference from that Nos qui viuimus of the Apostle 1 Thes 4.17 Against which he would make them cautionate 3 Information of exorbitancy in some particulars of the Church notwithstanding his formonition against idlenesse and sleeping of Church discipline in that behalfe This he excites that he corrects Parts of the Epistle besides those vsuall inscription salutation valediction you may thus number 1 Proaeme insinuatiue cap. 1. ad ver 5.2 Consolation inde ad finem 3 Redargution of errour 1 In iudgement cap. 2. 2 In manners cap. 3. Other passages there are occasionally yet aptly and seasonably interlaced AN EXPOSITION vpon the second Epistle to the THESSALONIANS 2 THES Cap. 1. Ver. 1 2 3 4. Paul and Siluanus and Timotheus vnto the Church of the Thessalonians which is in God our father and in the Lord Iesus Christ. Grace vnto you and peace from God our father and the Lord Iesus Christ The Inscription and salutation is without difference the same with that in the former Epistle See Annotata ibid. We are bound to thanke God alway for you Brethren as it is meet because that your faith groweth exceedingly and the charitie of euery one of you all towards each other aboundeth So that wee glorie of you in the Churches of God for your patience and faith in all your persecutions and tribulations that yee endure IN the remainder of this first Chapter are three things 1. Proeme ver 4 5. 2. Consolation from ver 5 to 11. 3. Incidentally a Petition vers 11.12 The Proeme is as the former Insinuatiue tending to nourish them in perswasion of the Apostles affectionate loue towards them testified by that indubitate office and act of loue Thanksgiuing to God for their gracious estate In which Gratulation is first the Act secondly the Ground thirdly the Matter of it De Actu vide Annotata ad 1 Thes 1.2 3. The ground is debitum a debt wherein the Apostle and his associates acknowledge themselues obliged to performe this office of thanksgiuing Accruing 1. from their neere coniunction so neere as christian brotherhood could make them 2. from Congruence of the Act we ought 1 Brethren 2 as it is meet In thankfulnesse then there is debitum by Apostles acknowledgement herein will no Saint plead libertatem a debito nor once dreame he supererogates holds it not vniuersally for all offices of loue to God or man heare our Sauiour when ye haue done all that is commanded say we haue done but what we ought Luk. 17.10 It sounds to me All that ye can to the vtmost extent of naturall or gracious abilities sith all that we can in loue to God wee are commanded Mar. 12.30 Saint Iohn speaking of the highest act of loue to man vrgeth it as matter of debt we ought to lay downe our liues for the Brethren 1 Iohn 3.16 Thus I thinke Intensissima charitas cadit sub praecepto the highest pitch wee can bend Charitie vnto fals vnder precept whether we loue him vt 1. bonus sit nobis or 2. quia benefecit or 3. quiabonus in se which is the vtmost pretended aime of single life and wilfull pouertie whole vacation to the contemplation of the glorious Deitie or 4. which Saint
Bernard thinkes none in state of this life can attaine nor Martyrs themselues compleatly till the day of Resurrection to loue neither selues nor ought that 's ours but propter Deum or if any thing in loue may be thought a transcendent to this the modus sine modo as Bernard cals it non gratuitus impenditur sed rependitur debitus Congruence of equitie heare from the same Authour a 1 Iohn 4.19 Prior ipse dilexit nos b Isai 5.7.15 tantus c Iohn 3.16 tantum d Eph. 1.6 gratis e Psal 8.4 tantillos f Rom. 5.8.10 tales Vse 1 Melanchthons wonder sleighted by the Cardinall still holds me that euer thought of supererogating should enter the heart of man that euer creature should thinke he yeelds his whole debt to his Creatour Nedum the vassal bought with such a price plus quà m debitum to such a Redeemer Tell me you blessed Spirits of iust men now made perfect in heauen Euer thought you your best deuotions your longest and most serious vacations to the contemplation of the God-head or any thing thereto auailing more then your commanded dutie Mee thinkes I see them all casting their crownes downe to the ground before the throne and saying Worthie art thou O Lord to receiue glorie and honour and power for thou hast created all things and for thy pleasure they are and were created Apoc. 4.11 confer Apoc. 5.12 There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though wee yeeld you your virginitie or pouertie or blinde obedience gifts of perfection can you forget they g Iac. 1.17 descend from aboue vse them to their best improuement can you say of them other then Dauid of his substance contributed to the Temple h 1 Chro. 29.14 of thine owne we haue giuen thee as Isai i Isai 26.12 thou Lord hast wrought all our good workes in vs as Austine God crowning our good workes crownes not our merits but his owne gifts And can you thinke it a Counsell no Precept to vse our Talent though of fiue to the best behoofe of our master Mat. 25.15 27 30. There is no doubt a latitude of commanded dutie But within that compasse fals whatsoeuer our best abilities extend vnto in loue to our God Suppose we therefore no precept particular or peremptorie for chastitie in single life yet to those that haue the gift is not the precept giuen to choose it vnder reason of that state that is most furthersome to Gods seruice And grant wilfull Pouertie no inioyned dutie quis dixerit yet preparation of the minde to abdication of goods when God cals for it fals vnder precept Can th'Acting be forborne in case God cals for it Is it not sinfull when it wants his Call Pride I see swelling in most Popish doctrines in none more then this of workes supererogatorie exceeding duetie chalenging libertie from debt and obligation to performance 2 Yet how doth this worme of Pride insinuate into our weake seruices we performe to God In such sort that for them we are Ready as proud Iewes to expostulate with God and aske k Isai 38.3 why he regards not quarrell if he withhold his blessings murmure and little lesse then churle at him if in the least sort he afflict vs yet said th'Apostle who hath giuen him first and l Rom. 11.35 what hast thou that thou hast not receiued 1 Cor. 4.7 I like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith and allow to the beleeuer not conscious of insinceritie m 1 Pet. 3 21. Saint Peters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say as Austine we may exigere Dominum but its onely quatenus promittendo se fecit debitorem what thoughts of other obliging the Lord to vs by any dignitie of our workes arise I cannot but impute to damnable pride Oh consider 1. the n Iac. 3.2 many sinnes through ouersight or otherwise passing from vs 2. the blemishes no lesse then o Isai 64.6 menstruous cleauing to our best performances 3. The many Nouerints vniuersi thou standst bound in to thy God thou wilt thinke it duetie which Saint Bernard saith apud paucos inuenitur Magna facere inutilem te reputare Whence accrues the debt from precept in this particular Romanists themselues confessing but withall from Congruence such as not Paul onely but euery Christian most of all Ministers must acknowledge most equall We are Brethren partakers all of the same p Rom. 8.15 spirit of adoption and Regeneration linked all into q Eph. 1.22 one body whereof Christ is the head from whom is deriued to vs our Son-ship our Coheire-ship both with Christ and one with another Further congruence would you see 1. View the glory accruing to God in rescuing soules out of power of Satan which r Luk. 15.10 1. Angels though not so nearely linked to vs ioy to behold 2. And which more nearely concernes a Minister thereby 1 ſ 1 Cor. 9 2. God seales to him his sending 2 for this augments his glorie Dan. 12.3 Vse Monsiers to me they seeme I say not of men but of Ministers repining at the riches of Grace powred downe vpon their people by their owne or other mens Ministerie Murmuring at nothing more then the t Phil 3.9 10 11. plentie of knowledge and abilitie of discerning or fulnesse of fruits of righteousnesse appearing in the people u Mat 20.15 1 Is thine eye euill because the Lords is good so good to thy people 2 Knowest thou not * Heb 13 17. thou watchest for their soules and so as one that must giue accounts 3 Neuer readest thou the bitter wallings like to that of Rachel for her children of x See Ier. 15. 20. Isai 49. Micah 7.1 Prophets and Pastors ouer their obstmate people not onely from compassion of their miserie but for griefe of their owne fruitlesse Ministerie De nullo ita sentio Deum mihi propitium as for this that my ministerie hath no where bin barren I neuer trauailed but where I could say through Gods great mercie y Isai 8.18 Lo me and the children which thou hast giuen me For my part I say as Moses z Num. 11.29 would God all the Lords people were Prophets As Paul that a Act. 26.29 all who heare me were as I much more then I in Christianitie It should be my ioy and crowne of reioycing Because that your faith groweth exceedingly c. The matter of Pauls thanksgiuing the encrease of their faith and loue amplified by the measures faith ouer-increaseth Loue ouerfloweth 2. the issue Pauls boasting thereof in the Churches ver 4. In Pauls opinion not beginnings of Grace onely but euery encrease thereof is of God else why thankes he God for it The beginner prosits Phil. 1.6 hence Peter stiles him b 1 Pet. 5.10 God of all Grace because giuer of all kinds of all degrees of Grace wherefore it s added he cals
scoffe and y 1 Pet. 4.14 blaspemie of Aliens 2. Weaklings to wauering thorough strength of cauils and disabilitie in such tatling Religions to z 1 Pet. 2.15 silence the ignorance of foolish men whose tongues they haue set on wheeles to cauill and raile at our Christian faith and holy practise Of the fourth The matter of boasting your patience and faith amplified by the maine opposites of both multiplicitie of tribulations and persecutions which they endured Patience vnderstand contented endurance of painfull euils Faith either generall beliefe of the promises or perswasion of Gods loue or confidence in his mercie Tribulations and persecutions some thus distinguish Persecutions they conceiue Troubles which the body of the Church endured Tribulations the personall grieuances of particulars amongst them Thus rather I conceiue Persecutions to be a Iâ—â— â— 10 troubles or afflictions for righteousnesse sake Tribulations any crosses whatsoeuer whether mediately or immediately inflicted of God as chastisements trials preuentions c. Absolons insurrection Shimei his railing were Dauids tribulations not his persecutions that issuing out of Absolons ambition of the Kingdome this from Shimei his zeale for the house of Saul other differences you may conceiue in meditation guided by the Apostle Rom. 8.35 The vertues commended are their Patience and Faith two of the most comfortable supporters vnder the Crosse and no where more commendably exercised then in multiplicitie of afflictions b Iob 1.22 In all this did not Iob sin with his mouth nor charge God foolishly the encomium of his patience Though he kill mee c Iob 13.15 yet I will trust in him the practise of his faith d Psal 39.2 I was dumbe and opened not my mouth because thou Lord didst it The profession of patience I will yet trust to see the goodnesse of the Lord in the land of the liuing the practise of vnconquerable faith It s commendable and comfortable when Grace beares vp it selfe against opposition that argues it substantiall and vigorous Doest thou yet continue in thine vprightnesse the speech in the vtterers intention seemingly of exprobration the thing to me seemes matter of admiration 1. I â—â—â—rue Afflictions are the matter the causa sine qua non of 〈◊〉 wherefore they are said to c Rom. 5.3 worke Yet considering 〈◊〉 easefull nature tend they not to exasperate against prou 〈◊〉 〈◊〉 weighing intention of instruments inflicting are they â—â—â—bent e Iob 1.11 to ouerthrow it especially when as billowes in the Sea they come one in the necke of another what patience except supernaturall can beare vp vnder them 2. Beliefe of promises how is it shaken by them Sundry precious promises God hath giuen vs of comfort ioy and peace in beleeuing f 1 Tim. 4.10 Godlinesse hath promise of this life and of that to come Yet oft our portion of 〈…〉 â—â—â—ties is of the scantest peace we rather desire 〈…〉 God himselfe writes bitter things against vs. I 〈…〉 to see Dauids faith falter wonder rather considering his tentation that faith at last recouers it selfe and holds fast the Conclusion yet God is good to Israel Psal 73.1 Perswasion of Gods loue how hardly retained when 〈◊〉 feele him as Dauid 1. vexing vs with all his storâ—â—â— 2. giuing little or no g 〈…〉 sensible comfort to support 3. noâ— till h â—eb 12.11 after fruit of our crosses I can easely beleeue our Sauiour had the Spirit of Faith not by measure who being in his sense forsaken of God yet by faith held the conclusion God was i Mâ—â— 27.46 his God gracious and louing vnto him Confidence in his mercie who almost retaines in multiplicitie of continued pressures mirror of faith more then of patience Iob seemes to me when in his deepest miserie he protests to hold fast his confidence Though he kill me yet I will trust in him that not without cause Paul glories in this people so patient so faithfull in all their tribulations and persecutions Vse 1 I wish they may be our samples in our afflictions Maruellous is the delicacie of our flesh through long continuance of ease ready almost to blaspheme God to his face if he lay I say not his hand but his little singer vpon vs. And in our practise k 2 Cor. 5.7 contrarie to that of the Apostle we walke by sight not by faith scarce euer trusting the Lord without his pawne beleeuing no more of his promise or loue then our fleshly sense apprehends It shall be our wisedome to fortifie 〈…〉 in vs that we may be able to stand fast in 〈…〉 day we cannot be ignorant of the l Acts 14.22 commoâ—◠〈◊〉 Gods children nor of the m Rom. 8.17 condition of our 〈◊〉 And â—hough there may be disparitie in the measurâ— as God is pleased to respect our infirmitie yet is that of the Apostle vniuersally true n 2 Tim. 3.12 All that will liue godly in Christ Iesus shall suffer persecutions I say as Paul o Heb. 10.35 ye haue neede of patience and p 36. cast not away your confidence they are principals in the Christian proofe Armour meanes of patience 1. Meditation of our q Mic. 7.9 merit 2. of r 2 Sam. 16.11 Gods hand in affliction 3. of the fruit of afflictions 1. they Å¿ 2 Sam. 16.12 make way for blessings 2. bring t Heb. 12 11. fruit of righteousnesse 3. u 2 Cor. 4.17 worke our glory Helpes to faith vnder the Crosse 1. Perswasion of Gods loue 1. God protesteth his * Apoc 3.19 loue to them he rebukes 2. vsually proportions x 2 Cor. 1.5 comforts to our tribulations 3. if we wait we shall see the fruit 1. Affections weaned from the world 2. Grace languishing y Hos 5.15 excited 3. Sinne z 2 Cor. 12.7 preuented or mortified 2. Beliefe of his promises 1. Rightly vnderstand how the blessings are conueied in the Couenant Temporals 1. with limitation to expediencie 2. disiunctiuely either the particulars or the a Mar. 10.30 equiualent 3. with exception of the crosse and reseruation of power to the promiser to b Psal 89.31 32. chasten our misdemeanour Spirituals 1. quoad essentiam non quoad Gradum eminentiorem 2. with power reserued to withdraw the exercise c 2 Chro. 32.31 leaue to our selues abate the feruour c. Nothing makes faith more doubtfull or wauering then misunderstanding of the promises 2. Consider how God oft brings his purposes to passe by meanes most vnlikely in the eye of flesh sometimes most opposite to their accomplishment 3. Meditate ends of permitting to extremities 1 d 1 Pet. 4.12 to trie 2 to manifest Grace of his children 3 to magnifie his e 2 Cor. 12.9 power in their support or rescue Confidence in his mercie 1. Thou hast his promise his oath f Heb. 6.18 two immutable things wherein its impossible that God should lie 2. Who euer perished being innocent and
with the guard of his glorious Angels and their ministring vnto vs. 6 Chiefely of the Glorie reserued for vs against the life to come to which these present abasures doe after a sort qualifie vs. I beseech you let it preuaile to worke in vs what Paul exhorts vnto To i Heb. 13.13 goe out of the world bearing the reproach of Christ 1 Examples wee haue frequent Moses prefers in choise the k Heb. 11.26 Rebuke of Christ before all earthly honour Dauid resolues to be l 2 Sam. 6.22 more vile for the Lord. Apostles m Acts 5.41 reioyce in such reproach as in their dignitie 2 As wicked men are so much the more tormented by how much more they haue magnified themselues so haue Gods children their portions of Glorie proportioned to their measures of Abasures here on earth 2 Yet this take notice of This Glorie how euer ours in fruition yet is Christs originally and from Christ ours by communication Wherefore hee is said to be glorified in his Saints There is a Personall Glorie of the Mediatour whereof see Iohn 17.5 and there is his Sociall Glorie as I may tearme it resulting to his person from the Glorie which hee communicates to his Children Indeed Coniunct with the Glory of Saints is the Glory of Christ so neerely as that in their glorification himselfe is glorified To which end consider 1. The vnion mysticall twixt Christ and his Church Such as that Christ and his Church are one body Complete The Church the n Ephes 1.22.23 fulnesse of him who filleth all in all 2. Issuing from that vnion is Influence of Grace and Glory into the Church from the Head 3. Attend the meritorious procurement of that Glory to vs to be meerely from Christ The Prince of our Saluation being therefore o Heb. 12.10 consecrated by Afflictions that the Children might be brought to Glory 4. As the managing of all p Ioh 5.22.27 proceedings in the last Iudgement so the q Mat 25.31.32 c. distribution of glorious Rewards is committed vnto Christ 5. The efficiencie of it in vs is of Christ by his power and Spirit for it s he who r Phil. 3.21 changeth our vile bodies to make them like to his glorious body that not without cause Paul saith the Lord Christ is glorified in the Glorification of Saints Vse So that mee seemes the Scruple is groundlesse which yet perplexeth many of Gods Saints that in their sufferings and seruices they eye so much their owne Saluation and eternall Beatitude 1. Know there is warranted an vnder Respect to the reward to incite vs to faithfulnesse Heb. 11.26 12.2 2. And canst thou say there is in thee no respect to the glory of God 3. But let this be weighed that God himselfe is our Beatitude and that in seeking our Beatitude wee sâ—eke fruition of the glorious God-head that in our glorification Christ also is glorified and in seeking our saluation we seeke the glory of our Sauiour So may this Scruple be sufficiently exempted That measure of Zeale for God and loue to men in f Exod. 32.32 Moses and t Rom. 9.3 Paul to mee seemes something extaticall the priuiledge of a few Perhaps to bee endeauoured by all yet scarcely to be hoped for by the ordinarie Ranke of Gods children whiles this body which is corrupted cloggeth the soule And to be admired The measure of their glory so great as shall fill the enioyers with wonder at the Grace beholders with no lesse then Admiration at the power of the bestower Truly said Paul Things u 1 Cor. 2.9 prepared for Gods Children are such as neither eye hath seene nor care heard nor can it enter into the heart of man to conceiue See the wicked rauished at the sight and expressing their wondering at such change of Estate Wised 5.5 And is it not matter of wonder to see man made of the dust of the earth his metall of the basest now made * Mar. 12.25 like and equall vnto Angels His minde now so more then sand-blind in the things of God then so x 1 Cor. 13.12 bare-faced to contemplate the glorious God head His will in nature so opposite to goodnes In grace so wauing and wauering in Resolution then so immutably fastned and by Bernards happie necessity so linked to holinesse c. who among Saints feeling this blessed change shall not bee rauished with admiration at the power of the Author But if we farther consider our no deseruings of so eminent Glory onr deseruings of the contrarie together with the preterition so many millions of men our Equalls if not betters many in naturall condition and their resurrection onely to shame and contempt How shall wee bee able to satisfie our selues in extolling and admiring the rich grace of our God and Sauiour Iesus Christ Whither there shall be in heauen Remembrance of things past on earth is not altogether impertinently questioned Of soules separated the inquirie is vsuall and thus resolued from Gregorie That Remembrance intellectuall there is both of sins and penalties past as matter to occasion continuall lauding of Gods mercy in deliuerance Niceties pertaining thereto whither it be with pleasure or disliking whither with rationall sorrow or without I omit This I doubt not but the comparing of the miseries they are freed from with the Beatitude they then enioy augments their ioy The meditation of their demerits before and after calling enlargeth their hearts to magnifie and extoll the grace of their Redeemer Their beholding the confusion and horrour cast vpon diuells and damned Reprobates compared with their owne Beatitude especially with reflexion of the minde vpon their equalitie in state of nature makes them no lesse then admire the rich grace of Christ in lading them with that transcendent and hyperbolicall weight of Glory Vse Lord that we had Pauls wisedome in our Afflictions to y 2 Cor. 4.18 looke from things temporall to things eternall His art of comparisoning our present sufferings with our future glory how would it silence our murmurings add courage to our faintings and no lesse then ioy in our greatest tribulations Brutes as we are no lesse sensuall and stupid while we walke by sense and not by Faith Mee thinkes if wee but meditated the z Heb. 12.6 loue of God which they euidence the a 11. quiet fruite they bring the power of God b 2 Cor. 12.9 perfitted in our weakenesse to our owne and other mens wonder the damnation which they c 1 Cor. 11.32 free vs from when they are sanctified vnto vs how should they seeme lesse then sweete vnto vs But when we shall consider the d Rom. 8.18 Glory that shall bee reuealed The e 2 Cor. 4.17 weight of eternall glory to bee rendered for light and momentanie afflictions of this life how can we but be ambitious of the crosse as some Primitiue Martyrs were and wonder at our fainting vnder feare or sense
out of power of Nature by meanes attempered to the vnderstanding subsisting within the state of Nature As when a man assents to Theologicall Truths moued by humane perswasions as for reuerence or loue he beares to the Teacher or for miracles wrought to auouch them or for Reasons and Arguments potent in the eye of Reason to worke such perswasion Infused wherein the vnderstanding is eleuated aboue all its Naturals and illustrated by so diuine power that it giues credence to things aboue Reason leaning onely on the first veritie the truth of God the Reuealer this being the thing which makes him assent because God speakes and testifies it Infused it s called either by allusion to the g Ioel 2.28 phrase of the holy Ghost or because it s meerely from without there being no power Naturall in man to procure or receiue it saue onely that which they tearme obedientiall whereby man as other creatures is borne to obey Gods Action or his working vpon him to be made whatsoeuer he may be made by diuine power Of faith infused they make two kindes one formed as their tearme is by Charitie the other formelesse seperate from Charitie which they call formelesse not because it lacks matter or forme or any thing required to the nature of Faith for euen this Faith they say is perfect quoad speciam and is true faith in genere Naturae moris that is hath the true nature of Faith and is a vertuous qualitie But formelesse they call it when separate from Charitie because it wants what should forme it to the nature of a gratuitous or gracious gift or fit it to atchieue the superexcedent End eternall Beatitude or as Scots tearmes are it wants what should forme it to Acceptabilitie or as h De Iustif lib. 2. cap 4. Bellarmine to make it Actuous and operatiue In all this setting apart strangenesse of Language and their secret intention of making Charitie enter our Iustification me thinks the sentence is orthodox and consonant to Scriptures faith sauing workes by loue Gal. 5.6 And if a man say he hath faith and haue no workes i Iac. 2.14 can that faith saue him Thus vnderstand the Apostle All that beleeue I say not quocunque modo suppose by faith Acquisite as diuels and many professed Christians or by faith dead and vnoperatiue but al that beleeue with that faith which works by loue to all such belongs the glorie of Gods Kingdome Or what if we call to minde the three internall Acts of Faith which Thomas saith are all acts of one and the same habit of Faith 1 To beleeue God speaking in his word 2 To beleeue that he is God and a rewarder of them that seeke him 3 To beleeue in God that is as I interpret to rest and relye our selues by confidence and assiance on God and his Christ as onely Authors of Righteousnesse and Saluation In all such beleeuers will Christ be glorified in communicating to them the glorie of the Kingdome which hee hath promised To this purpose Scriptures speake pregnantly Iohn 3.16 36. 1 Iohn 5.10 11 12 13. c. Vse There bee who enlarge promises streiten precepts The promise of life they suppose made to all beleeuers howsoeuer entertaining into their Assent the doctrine of faith published in Scripture the faith required is supposed to be a bare and naked assent to diuine Reuelations without care of good life Against these is S. Iames cap. 2. tot and Augustine There be that streiten promises enlarge precepts alas to how much perplexitie of their soule As if faith required were of necessitie to be of all Articles and circumstances thereof explicite so firme and steddie at all times as neuer to conflict with Infidelitie to such faith onely in their opinion belong the promises But then said the Prophet in vaine he shall not quench the k Isai 42.3 smoaking flaxe Then that 's false that the Gospell requires Truth not perfection of faith and other vertues Then are not l 1 Iohn 2.1 2. Infants in Grace Gods children nor Christ propitiatour for imperfections in gracious practise And yet as he is Author of saluation to m Heb. 5.9 all that obey him though obedience be sometimes interrupted alwayes imperfect So will he be glorified in glorifying all them that beleeue I say not as Abraham onely with n Rom. 4.21 fulnesse of assurance but as the blinde man in the Gospell o Mar. 9.24 bewailing and praying against Infidelitie and doubtings Because our Testimonie was beleeued among you This clause included in the Parenthesis hath apparently this Scope to apply the generall forementioned to the comfort of these particulars among beleeuers q d. And this I say for your comfort because our Testimonie that is the Euangelicall doctrine to which we gaue Testimonie that it is of God sound credence and beliefe among you How that generall doctrine auailes to their comfort being so qualified you easily apprehend conceiuing the discourse on this wise All that beleeue the Gospel shall partake in that maruellous glory But you haue beleeued the Gospell therefore shall haue share in that heauenly glory But doth not the Apostle in this Application of the general to this particular people more then intimate that generals of promise or blessing or comfort deliuered in Scripture are intentionally meant to particulars rightly qualified Or that Gods spirit speaking in generall As thus when to all Saints and beleeuers hee promiseth the inheritance speakes he not to me in case I bee sanctified and a Beleeuer Vse That a man may wonder Papists should on this ground reiect particular Faith because wee lacke a particular word whereas truth is wee haue a word intentionally particular I pray tell is not the word of promise as particular as the word of Threatning or Command or prohibition Thus conceiue when the command is giuen to feare the Lord and depart from euill though Peter and Paul be not mentioned in the Command Is it not therefore meant to Peter and Paul Belike they are not bound to obey saue in what is commanded them by name When it s said you p Deut. 7.3.4 shall not ioyne mariage with the daughters of a strange God is it not all one as if he had said neither thou nor thou whosoeuer thou art When God threatens the q Pro. 23.21 drunkard to be clothed with ragges the r 6.26 whoremonger to be brought to a morsell of bread is it not applicable in the intention of the speaker to euery particular ingaged in those sinnes So when the promise runs whosoeuer beleeues and is baptized shall be saued why say we wee haue no particular word to beleeue that we are in state of Saluation When it s meant to euery particular beleeuer and we know or may know that wee beleeue To mee I assure you it sounds as particular in case of my Faith and Repentance as if our Sauiour himselfe should say vnto mee as to him in
may must be furthered sith to the execution God hath also fitted and ordered meanes for our vsing and so combined and linked together his owne intentions and our gracious endeauours that by them and not without them his intentions are fulfilled Gregorie g Dialog l. 1. c. 8. Ea quae Sancti viri orando efficiunt ita praedestinata sunt vt precibus obtineantur Wherefore our Sauiour himselfe praies Father glorifie thy Sonne Iohn 17 5. Vse The inference and relation is desperate forlorne and without hope of Saluation are the men that make it If I be predestinate I shall be saued how prophanely so euer I liue contemning Word Sacraments Prayer all Religion Know Predestination is of persons meanes end of h 2 Thes 2.13 persons to Saluation by Sanctification of the Spirit and faith of truth puts in the persons care and abiliâ—ie to vse the meanes leading to saluation And so puts them that ineuitably they follow in euery one predestinated so combines them that buâ— by those meanes none is or can be saued As Paul to his fellow Sailers from the mouth of the Angell Not a haire of your heads shall perish And yet except these abide in the Ship yee cannot be safe Acts 27.31 To Gods people I say as Peter i Acts 2.40 Saue your selues from this vntoward generation 2. He that made thee without thee will he saue thee without thee The Regenerate sinne not vnto death yet k 1 Iohn 5.18 keepe themselues that the euill one touch them not 1 Such vse of meanes euidenceth our election 2 Pet. 1.10 thereby we make it sure to our selues 2 Is via ad salutem the way to saluation Ephes 2.10 2 Thes 2.13 Absolute tye there is none vpon God obliging him to the course established yet voluntarilie hath his wisedome limited his power in the executions thereof according to the good pleasure of his will On vs I am sure the bond lies to worke out our saluation with feare and trembling Phil. 2.12 Of his goodnesse Truth is But Gods goodnesse and selfe-propension to the eternall good of his chosen nothing had place of motiue to induce the Lord to purpose our Saluation The questions are ancient whither Gods Predestination hath any cause And whither there may be assigned any merits of Predestination Thus is the vsuall explication something there was that had reason of a cause finall the l Eph. 1.5 6. praise of his glorious Grace Nothing in vs out of God which had the reason of a motiue or merit to induce the Lord to elect or predestinate 1 In state Naturall we were all equall Iacob and Esau Peter and Iudas Isaac and Ishmael In that corrupt masse which they say God predestinating respecting cause of Reprobation was equall in all of Predestination none more in one then in another 2 As for our state Gracious it issues wholly from Predestination as from the Cause Hence is our Faith our Repentance our Sanctification and obedience To this accord Saint Augustine Prosper Fulgentius Schoolemen and Controuersists almost all of any respect in the Church m Par. 1. Art 23. Con. Gort lib. 3.1611.163 Scholast ad 1. dist 41. Thomas Scot Bellarmine And if there be any amongst them relishing of any sound Iudgement Subtile Arminians pretend they assigne to faith no causalitie in respect of Election onely faith foreseene is a precedent condition and something prerequired to Election Yet the same men say that election doth niti fidei praeuisae and election is ex fide prauisa obsecro vos deale candidè speake plaine English had God in Predestinating respect to faith foreseene as to a motiue inclining him to choose Peter rather then Iudas why mince you the matter with the tearme of a condition prerequired when as if it were any way Ratio eligendi the Reason inducing to choose this man rather then another it had apparently the Nature of a motiue to God causing him to passe his Act of choosing on this man rather then another In matter of Predestination wisdome of Superiors hath iustly limited vs Nouices wherefore I forbeare large handling This onely to the question Passeth the Act of Gods predestination vpon Faith or good vse of Grace had God predestinating any consideration of Faith Resp As of a meane of saluation or qualification of them that should be saued none doubts As of a merit or motiue to predestinate no man but Pelagian will affirme Vse As Moses to Israel n Deut. 9.4 Say not its for thine owne righteousnesse 1 In o Eph. 2 3. Nature as Adam afforded it thou wast childe of wrath as others 2 Before calling hadst thy conuersation as other Gentiles p Tit. 3.3 seruing the lusts and diuerse pleasures Canst thou say any thing but mercie and speciall loue of God inclined him to call thee how then to elect thee 3 Since calling how q Iac. 3.2 many haue bin thy interruptions of holy Courses faintings of faith languishings of deuotion 4 In the best seruices r Iâ—ai 64.6 pollutions no lesse then menstruous Let these things humble thee so sarie as to worke confession of thine owne indignitie Excite thee to endeauour comprehending and thankfull acknowledging the infinite loue and goodnesse of God in thine election especially seeing so many millions of men and Angels neglected thy selfe of meere mercy chosen a vessell of honour And the worke of faith with power The tâ—ird member of the petition supply the sentence thus â—nd fulfill the worke of faith What is this worke of Faith Ans Say sâ—me learned faith it selfe which is Gods worke in vs the Hebraisme indeed is not vnusuall Rom. 4.11 the signe of Circumcision that is Circumcision which is a signe And its true not onely beginnings of faith but euery increment and addition to the graduall quantitie of it is Gods worke in his Children You may adde that to the continuance exercise encrease of it is requisite a diuine power sith it s shaken by so many potent Aduersaries Satans winowings diuine temptations humane infirmities There be that vnderstand Charitie and the works thereof And its true Å¿ Gal. 5.6 faith workes by loue and by such workes is the Name of the Lord t Mar. 5.16 glorified others perseuerance But reflecting vpon what Paul hath 1 Thes 1.3 where he ascribes to faith worke to loue labour to hope patience I am inclined to thinke he meanes here by the worke of faith some worke speciall and eximious issuing from faith as labour from loue patience from hope The rather for that to the persitting hereof he praies manifestation of diuine power and vertue as if thereto were râ—quired some speciall hand of God for our support and enabling to performance Acts or workes of faith you may thus number 1 Elicit ipsum Credere Deo Deum in Deum 2 Imperate u Acts 15 9. puritie * Gal 5.6 charitie x Rom. 10. deuotion Truth is all vertues all Actions of all vertues
man to bee ouerparticular in his premeditation that were to leade himselfe into Temptation As in things delectable particulars affect more to allure then generalls so in things terrible particulars more affright to dismay then the generall To dwell vpon the thought of fire or saw or gridyron c. may amaze our weakenes more by much I dare say then thought and purpose of the generall with humble prayer of Assistance fâ—om God to support vs. That the Name of our Lord Iesus may be glorified in you and you in him c. The end whither of Pauls praying Or of fulfilling Gods purpose Or of perfiting the worke of Faith Some or all Or what is this glory of Christ and vs That in this life amongst men Or rather in our glorification in heauen To this I rather incline comparing ver 10. So falles into oâ—r second notice the Reciprocall Coincidence of Christs glory with our glorification and Saluation Such as neither can bee nor almost bee conceiued without the other So that if I should perswade a man to seeke the glory of Christ I would perswade him to nothing more seriously then to labour for the saluation of his soule there being nothing whereby a man can procure more glory to him then by working out his owne saluation Caietan is acute in his Scholie yet expresseth not his meaning It s not said that Christ or Iesus but that the Name of Iesu may bee glorified Glorious is that Name made when indeede hee becomes a Sauiour to vs. Why macerate we our selues with iealousies of sincerity for that in our piety we ayme at our saluation 1. Is it for nothing the Reward is so oft propounded to our view for excitement 2. Thinke we b Heb. 11.26 Moses or c 10. Abraham meere Mercenaries who wrought with such intention 3. Ceased our Sauiour to be holy harmelesse separate from sinners when to support his humanity he eyed the ioy that was set before him Heb. 12.2 Whither the loue or seruice of charity may be in a sense mercenary I referre the Learned to what Schooles haue disputed This little touch from Thomas take with you It s one thing to loue God another to doe him seruice May I loue God to the end he may giue me eternall life Answ They say no for that were to subordinate the Creatour to the creature and to make mine owne benefit my chiefe good May I serue God for life eternall Or hauing respect thereto as the end of my seruice Answ I may Because such seruice is the way to eternall life and the meane ordained to atcheiue it Howbeit punctually if we will speake to the question for exempting scrupulous â—calousie It s not so much inquired how lawfull such respect to my selfe is As whither supposing such party reference of loue and seruice of God to my selfe there may be concluded a nullity of sincerity Resp I suppose not More then a nullity of ingenuity in my feare because some seruility is mixt with it What if feare of punishment bee at times my strongest hold-backe from doing euill Is therefore no feare but slauish in mee Yes euen filiall also And what if my loue to GOD bee in part concupiscentiall And the motions thereof reflect vpon my selfe Lacke I therefore all loue of Amitie M xtures there are of all Graces with their defects in state of this life It s well we mourne for defects and endeauour to purge our hearts of selfe loue According to the Grace of our God c. Denotes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure proportion or Rule according whereto Glorie is giuen Ans Rather the motiue See 2 Tim. 1.9 Not according to workes but according to his purpose and Grace that is not moued by our workes but by his purpose and Grace Tit. 3.5 he saued vs not for workes of righteousnesse but according to his mercie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace I denie not sometimes to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts of Grace in vs. But Aduersaries themselues confessing here rather denotes the free beneficence and vnmerited fauour of God towards vs. And there cannot I suppose one instance be giuen in all the Scripture where when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made Gods motiue to conferre any his blessings it signifies any gift in vs Naturall or gratuitous But onely his free fauour vnmerited bountie selfe propensitie to do good vnto vs sounding alwayes the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mercie benignitie goodnesse and bountie of God Of our God and the Lord Iesus Christ The stiles may both without wresting be applied to our Sauiour q.d. according to the Grace of Iesus Christ which is our God and Lord as Thomas couples them Iohn 20.28 My Lord and my God Howeuer the place is pregnant against Arians for the diuinitie of Christ sith his Lordship is absolute and independent and from his Grace issues our glorie If otherwise we apply them distinctly God to the father Lord to Christ the vnderstanding is not difficult The terme God is sometimes vsed essentially and so denotes the whole deitie Iohn 4.24 Sometimes personally as when some other of the diuine persons is distinctly mentioned then vsually it denotes the father first person in Trinitie See 2 Cor. 13.13 To both is Grace assigned to God the father as the giuer to Christ as the meritorious procurer But is our glorie of Grace when all the good pleasure of Gods goodnesse in our sanctification and perseuerance is fulfilled yea when the highest worke of faith confession to Martyrdome is perfitted in vs It was Pauls opinion doubtlesse that the glorious reward of our best seruices the crowne of Martyrdome it selfe is a reward of fauour not of debt Aeternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God Rom. 6.23 And non siâ—nt condignae passiones huius vitae of the Glorie that shall be reuealed Rom. 8.18 These few principles remember and hold fast that thou maist preserue vnto God entire and vnimpeached the glorie of his Grace in thy Saluation 1 All the seruices or good workes we doe or possibly can doe are due debâ— to God not onely debito decentiae or morali but neâ—â—ssitatis praecepti Because we are commanded to loue God with all the heart minde soule strength Mar. 12. â—0 2 Whatsoeuer in our seruices is lesse then the integritie of our strength naturall and gracious according to the state of Innocencie is a sinfull defect 3 The rewarding of our best Scruices is an Act of liberalitie free bountie and mercy not of Iustice 4 Obligation is none vpon God to reward but onely his gracious couenant and promises Promittendo se fecit debitorem other tie there is none vpon God to crowne our Seruices Euen Thomas could say he is debter to himselfe in respect of his promise and ordinance rather then to vs. And facta promissione tenetur Deus ad praemiandum sed ex
pretious it tends in the degree to persect y Ioh. 17.17 to sanctifie the vnderstanding least errours are maculae though not vulnera intellectus 2. And know you not saith Saint Paul z Gal. 5.9 a little leauen leauens the whole lumpe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such speech a 2 Tim. 2.17 18 frets as a Gangrene and will encrease to more vngodlinesse of them which denyed not the Resurrection but affirmed it past already Vse 'T is strange liberty men take to themselues in Articles of inferiour Nature if in the substantialls of Faith such as wee call fundamentalls they keepe sound indifferent they seeme or tempered rather to take impression of inferiour errors turbulent they are indeed that oppose or contradict So we hold Christs presence in the Sacrament What matters it for the Modus Whither it bee Sacramentaliter and spiritualiter onely or Modo substantiae Whither by Transubstantiation or Consubstantiation What matters it to dispute Who but fooles are not indifferent to resolue Oh foolish yet holy Martyrs that to this errour opposed euen to the shedding of bloud In the Article of Iustification so all bee resolued to Christ what folly is it to tumble our selues in inquiring after the manner of Application or efficacie of his meritorious Passion Whither by it imputed to vs wee stand iust in GODS sight or Whither it auaile by procuring to vs the gift of Charity and other infused vertues to formallize vs internally to Iustice in Chaos antiquum confundimur for ought I see the more implicite our Faith is the better A few maine generalls let vs hold for distinctnesse in knowledge and Faith though vouchsafed vs in the meanes let that be referred to our scientia oblectans But 1. Haue wee forgotten who said though keeping the foundation wee may bee saued yet by b 1 Cor. 3.15 building hay or stubble wee suffer losse So farre impaire the fulnesse of our reward 2. Are these inferiour truths amongst the things reuealed Then they c Deut. 29.29 belong to vs wofully vnthankfull hee who ouer-slights them 3. Such wantonnesse in playing with pretious truth occasions the Lord to permit vs to grosser errors 4. The error heere mentioned ouerthrowes not the maine yet with what earnestnesse doth Paul Caution against it VERS 2. That yee bee not soone shaken in minde or bee troubled neither by spirit nor by word nor by letter as from vs as that the day of Christ is at hand THe greater matter of the Caueat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee mooued from your minde It likes Master Beza best to interpret after the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his apprehension it sounds putting beside their minde or right wits as if some dementia should seize them when once they gaue way to vnsound doctrine instances hee giues many in antient and latter Heretickes and their Sectaries so inchanted and madded when once throughly possessed with errour that except furious obstinacie be Reason there seemed left nothing of Reasonable creatures in them Indeed Saint Paul stickes not to impute d Gal. 3.1 demencie to seduced Galathians and conceits a kinde of Witcheraft and strong inchantment to possesse them To Timothie mentioning such hee saith they e 2 Tim. 2.8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his losse imputes no lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amentiam madnesse or losse of wits vnto them Gods Iudgements are sometimes open sometimes secret alwaies iust strong was the infatuation cast vpon Gentiles for f Rom. 1.28 detayning truth naturall in vnrighteousnesse If Christians to whom the light of Gods glorious Gospel hath shined yet grow to maintaine errors bee stricken with blindnesse of minde possessed with a spirit of giddinesse I wonder not But singularity is dangerous the next step to madnesse Minde it Brethren you that itch after nouelties least you loose your mindes when once that spiritus vertiginis spoken of in the Prophet hath possessed you But why not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tropically for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sentence or Iudgement the trope is not infrequent Wee haue g 1 Cor. 2.16 the minde of Christ that is his sentence and iudgement by himselfe declared vnto vs. Bee knit together in the same h 1 Cor. 11.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde and in the same Iudgement the latter added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Pauls meaning may be this bee not soone mooued from your minde bee not easily altered from that sentence you haue entertained touching the time of Christs second comming no small matter should shake or cause to waue or wauer their iudgement so well before enformed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps heere signifies the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The euill Paul cautions against is leuity or instability of Iudgement in matter of Faith farre be it from vs. Ob. To bee i Ephes 4.14 wherried about wethercock-like with euery blast of vaine doctrine is childish It s good that the heart bee k Heb. 13.9 stablished to hold fast the confession of our Faith l Heb. 10.23 without any so much as wauering 1. Truth is but one in re qualibet though errours bee various and manisold m Gal. 1.7 It is not another Gospel to which you are transported And when our wilde witts haue tyred themselues in wandring to that antient and first truth they must retyre if euer we will finde n Ier. 6.16 rest to our soules And how can we thinke to escape If we shall o Heb. 2.3.4 despise so great saluation 1. Preached by the Lord 2. Testified by Apostles 3. Confirmed by miracles 4. Attended with gifts of the holy Ghost Is it not to despise to p 2 Tim. 4.1 turne away our eares from the truth and to attend to Fables That scabies scalpenda the skiruy q 2 Tim. 4.3 itch of the eares how hath it infected our Auditors That scarce any thing can now please but what sauours of nouelty And heerein who so is not palpably Hereticall bee hee neuer so extrauagant shall be a Prophet for this people who so illiterate but may make a faction So odd but may draw Disciples after him I would this euill staid among our virgine vulgus onely that are yet to choose their Religion The okes of Bashan the tall Cedars of Lebanon are become as Reedes so shaken with euery blast of vaine doctrine so ready to be transported to another Gospel I spare particularizing onely I say vetera vera the old r Ier. 6.16 way is the good way Lord that our giddy braines were once setled 1. 'T will neuer bee so long as wee haue mens persons in admiration neuer till wee haue learned to giue Faith her solefooting on that most sure word of the Prophets 2 Pet. 1.19 2. Neuer till we studie to liue rather then to dispute to practise rather then to contemplate Ioh. 13.17 Mat. 7.24.25 3. Neuer till wee haue receiued the loue as well
we follow the spirit of God leading vs and putting the speech into our mouthes why strengthen we the hands of the wicked that he cares not to returne by promising him life Ezech. 13.22 Once falling on a wandering Starre they call such trauellers who had forraged France Italie it seemes to seeke his Religion I heard him thus bewray his inclination to Poperie and his reason to preferre it in his choise forsooth that a man may be saued holding the faith and Religion of Rome our selues confesse That any can be saued in our heresie as they tearme it Papists confidently denie Thus were the answers 1 That argueth not they had more veriâ—ie but we more Charitie 2. But who Iudicious amongst vs euer taught that a Papist vniuersally ioyning in the tridentine faith and religion can be saued nisi fortè detur Regressus in viam 1 They are pointed out such whose Names are not written in the Lambs booke of life 2 The lyes they beleeue such as damne vers 11 12. 3 And I demand Are they Schismatiques onely or rather heretiques or both then why are we meale mouthed why feare wee to say liuing and dying Papists they cannot be saued Yet in this peremptorinesse its good to be aduised 1 There are differences of Errours Papall not all in the foundation their opinion of Number and efficacie of Sacraments of seuerall orders in the Angelicall and Ecclesiastique Hierarchie c. are all erroneous yet not hereticall 2 In modo tentionis difference is obseruable in some misled with errour of Times the assent is tremulous not peremptorie perhaps resolution holden to change sentence when better reason shall sway them It may be also care and endeauour of better information with propense inclination to the aduerse doctrine of such for their propension to Truth in generall my charitie is hopefull 3 But there are who vniuersally ioyne in all errours of faith and Religion taught in that Church of such except God giue them Repentance what lets to say they are in remedilesse perill of eternall damnation see Apoc. 14 9 10 11. Vse If loue of trueth sway vs not Oh yet let this terrour of the Lord preuaile with vs. The noise of damnation is fearefull except to men of reprobate mindes dreadfull more then that of Thunder I beseech you as you tender your poore soules bought with the pretious blood of Christ made to bee immortall called to enioy the glorious Deitie beware how in your hearts you turne backe to the Aegypt of Poperie heare them not that say saluation is to bee found in the Church of Rome Christ is the Sauiour of his Å¿ Eph 5.23 body are limmes of Antichrist members of Christ Obiect What then became of forefathers What of so many nations yet vnder that bondage Conclude wee all vnder remedilesse perill of damnation Resp There is a kinde people saith Austin curious to know other mens liues carelesse to reforme their owne Et Nos charitably cautionate for others saluation take heed least not prodigall of our owne Ordinate charitie begins at home How God deales with others in iustice or mercie humanitie may incline mee something to enquire howbeit wisdome aduiseth to haue principall eye to my selfe t Hos 4.15 Though thou Israel play the harlot yet let not Iudah sinne And if others will serue Idoles yet I am of Ioshuahs minde I and my house will serue the Lord. Iosh 24.15 2 Quaero ego what became of Gentiles nations all except Israel till times of new Testament God u Act. 14.16 suffered them all to walke in their owne wayes yet now admonisheth all to turne from those vanities to serue the liuing and true God 3 Yet as no man saith of those nations particulars were all damned some Proselites were of Gentiles admitted into Iewish Church others I doubt not many chosen vessels of mercie so in depth of Popish heresie were many in all times found in maine foundations Orthodoxe and opposite to the preuailing faction On which foundation though they built hay and stubble yet with that losse x 1. Cor. 3 15. their soules were saued 4 That also is remarkeable Popish errours were not all from the beginning in that height whereto they are now growne nor vrging to assent so strict and peremptorie as since the Trent Councill Libertie there was in the maine that concernes the heart of Faith and Religion to opine to dissent from iudgement generally receiued which libertie also many vsed I doubt not but with comfort to their soules 5 Gods iudgements are sometimes open sometimes secret alwayes iust 1 y Rom. 11.35 Who hath giuen him first 2 That any of Adams posteritie are saued is of his meere mercy If others perish there is no iniustice But that they perished that liued and died in vassalage vnto that Antichrist Saint Paul warrants me to assent Iustly because they receiued not the loue of the truth The sinne noted as cause of their damnation hath two branches 1 Want of loue to the truth of the Gospel 2 Reiecting that grace of God tendered to their soules They receiued not the loue of the truth There is 1 Knowledge 2 Faith 3 Loue of the truth There may be knowledge where is not faith faith where is not loue of the truth Those reuolts were z Heb 6 4. enlightened knew the way of truth Saint Peter ads more they were a 2. Pet. 2.18.20.21 cleane escaped from them that are entangled in errour hauing obteined sanitie and rectitude of iudgement in matter of faith More then that some kinde b 1. Tim. 1.19 4.1 of faith they aspire vnto firme perswasion of the truth of Euangelicall doctrine Yea some perhaps retaine it while they perish Their maime is in their affection 1 They loue not the truth 2 Yea reiect not truth but loue of truth tendered to their soules Thus I conceiue the Lord sending his word to the Church not onely tenders it to their eares but enlightens the vnderstanding of many worst men to know presents to the minde the amiable excellencie of the mysteries therein contained shewes the goodnes brought home to the soule of euery faithfull and obedient receiuer c Mic. 2.7 Are not my words good to him that walketh vprightly I aske your iudgement The old way is the good way therein you shall d Ier. 6.16 finde rest to your soules The e Ioh. 8 32. truth shall make you free thus doth the Lord wooe the affections labouring to enamour them of his truth Happie is hee who as f Gen. 9.27 Iaphet is allured he shall dwell in the tents of Shem. Iustly they perish who against themselues g Luke 7 32. despise the counsell of God and h Act. 13 46. put from them so great saluation they iudge themselues vnworthy euerlasting life But is knowledge or loue of truth tendered to all perishing vnder Antichrist Resp And I demand as Paul of Iewes i Rom. 10.18 haue they
not heard No doubt their sound went out into all lands and their words vnto the ends of the world 1 If the quere bee of them firstly seduced by Antichrist they all were children of the Church 2 As to succeeding generations the seed of the wicked walking in the steps of their fathers errour and superstition thus farre was tender made them of grace 1 Faith explicite was required of rudest Laickes in depth of Poperie Credendorum so farre as the letter of the Creed might lead them Faciendorum prescribed in the Decalogue Petendorum comprised in the Lords prayer Recipiendorum tendered in the Sacraments Besides of what in solemne festiuities of Christs Natiuitie Passion Resurrection Ascension c. Was represented to their memorie and meditation And if credit may bee giuen to Popish relation Pastors enioyned to explicate to the people these heads of Christian faith and religion In which explications also you may obserue generals to bee mostly Orthodoxe particular glosses inferences or concealements onely erroneous Though God suffered them as Gentiles to walke in their owne wayes neuerthelesse hee left not himselfe without witnesse in times of grossest ignorance Raising vp in all ages some from amongst themselues to oppose corruptions of preuailing faction Neither were these things done in a corner but the whole Church was filled with the tumult prouidence so disposing that the sound of his truth might ring in the eares of besotted people Besides suffering of Martires whose bonds and passions were k Phil. 1 1â— famous in the very Popes Palace and in all places that occasion might be giuen to all of inquiring the cause 3 And of late the mountaine of the Lord hath beene againe erected on the top of the mountaines Churches famous many in all quarters founded l Act. 24.14 Worshipping God after that manner which these call heresie yet teaching no other thing then Moses Prophets and Apostles haue spoken And doubt you but the people are bound thither to resort see famous example of those in the ten tribes whose hearts God touched in the generall deprauation of religion vnder Ieroboam 2. Chron. 11.14.16 4 But for the people of our Churches daily reuolting to Rome how hath God long wooed them to entertaine into their loue his pretious truth and they would not that they of all men most iustly perish so palpable is their reiection I say not of truth only but of loue of truth tendered to their soules But of such despisers of truth is compacted the body of the Romish Synagogue Amongst the many Centones of reuolters to Poperie name mee the man who euer euidenced zeale for the maintenance and propagation of the doctrine taught in our Churches opposed not rather the proceedings triumphed not in the disgrace of the Gospel and made a mocke of the counsell of those poore that entertained it and set their hearts to seeke after the Lord. I haue knowne many some a little familiarly Amongst all to me knowne I cannot minde one in whom I euer saw life or power of godlinesse but epicures sensualists vncleane profane persons or if there bee almost any other worse thing contrary to wholesome doctrine which is according to godlinesse men not onely themselues practising such things m Rom. 1.32 but pleasing themselues and reioycing in them that doe them Vse And is not the motiue strong to embrace Poperie their vaine vaunt of so many traduced to their partie since his Maiesties entring the Kingdome powerfull must that Doctrine needes bee that in so few yeeres preuailes with so many thousands Resp 1 Yet Thomas could minde them that in that of Moamed is preualence no lesse through the fitting it hath had to voluptuousnesse of sensuall nature 2 And whom but sensuallists and carnall gospellers haue they preuailed withall What one man name him if they can heartily affected to our Religion and truely louing it Oh maruellous efficacie of Popish doctrine traducing men from prophanenesse to superstition from godlesse contempt of pietie to impious idolatrie making their Proselites n Mat. 23.15 two-fold more the children of Hell or rather Oh iust iudgement of God giuing ouer men not o Rom. 1.28 regarding the knowledge of God to a reprobate minde men not receiuing the loue of truth to beliefe of lies and pertinacious adhering to doctrines of Deuils 2 But if therfore these perish because they receiued not the loue of the truth Lord I thinke what shall become of this faithlesse and crooked generation to whom the light of Gods truth hath so long and clearely shined and yet p Iohn 3.19 they loue darkenesse rather then light Euidences of the crime take these 1 Their nauseating the plentie of this Manna so corne fed they professe themselues with this bread of life How ioyed they in the tidings of the misnoised inhibition of preaching When God knowes purpose was neuer to inhibit plentie but to regulate order and manner of preaching that neither q Heb. 5.13 babes might want their milke and strong men growing to the itch of eares might be restrained to wholesome Doctrine euery one taught as r Marke 4 33. they are able to heare 2 Indifferencie of most in their affection to the remoouall or retaining carelesnesse whither Iehouah or Baal were entertained for the God of Israel Knowne vnto God are all his wayes from the beginning sweetly doth prouidence sway in the delinquencies of his children guiding all to his owne best ends But in the rumour of our entring league of amitie with a daughter of that Religion how brake out Hypocrisie of many to discouery of it selfe resolution vttered profession made by many to change with the times study in many of honest mindes to reconcile as their stile was the seeming differences twixt the two Religions Rare the man that kept his resolution with Ioshuah that vowed to suffer losse I say not of life but of the infamous goods of fortune for the cause of the Gospel 3 It was Salomons aduise to Å¿ Prou. 23.23 buy the truth and not to sell it Iudes to t Iud ver 3. striue for the faith once giuen to Saints herein how defectiue were euen pillars of the Church that though the taxe were opprobrious no lesse then slanderous to charge them as Ieremie Iewes to u Iere 9.3 bend their tongues as their bowes for lies yet willingly they may beare the blame of u Iere. 9.3 not being more valiant for the cause of truth Causes of it these 1 The little or no feeling of the power thereof in their soules had they * 1. Pet. 2.1 2 3. tasted how sweet the Lord is in his word the hungrie infant would not more long for the milke nor more hardly be drawne in extremest hunger from the brest then they from the sincere milke of the word 2 Conscience not discharged of the guilt of sinne flies the arraignement Affection besotted of the pleasures of sinne reiects what would withdraw them though with assurance
of beatitude they loue darkenesse rather then light because their x Iohn 3.19 deedes are euill 3 There is in the truth as in y Mat. 5.13 salt holesomenesse but ioyned with tartnesse the two witnesses z Apoc. 11.10 vexe them that dwell vpon the earth No maruell if they ioy and solace themselues in their disgrace That they might bee saued Quest Had they beene saued if they had admitted loue of trueth Resp Who doubts vpon that Hypothesis Tyre and Sidon had a Mat. 11.21.23 repented in case meanes of Capernaites had beene vouchsafed them Quest But could they receiue it Resp Why are we curious God puts not into any auersenesse from any goodnesse In the tender of grace and iniunction of duties respects them as he first made them Expects they should render him the good dispositions and abilities and pliablenesse to his instructions hee gaue in their first creation Iustly sith he b Eccles 7.29 made them righteous at the first and they haue sought them many inuentions Arminius too sawcily forceth on God necessitie and obligation to restoring of abilities lost by mans wilfulnesse too grosly denies abilitie to euery thing enioyned or to bee enioyned giuen vnto Adam But why meddle we with those intricacies Fluently we haue it from the Apostle that loue of truth is amongst those vertues which accompany saluation Therefore Ieremie pleades it as part of his righteousnesse claimes thereby interest to blessings conueyed in couenant of Grace Thy c Iere. 15.16 words were found with mee and I did eat them and thy word was vnto me the ioy and reioycing of my heart See Iob 23.12 Psal 119. And who so considers 1 d Rom. 8.7 Enmitie of depraued nature against the Law of God 2 That this loue issues from the e 1. Pet. 2.3 comforts our consciences haue tasted the power of it our soules haue experimented f 1. Cor. 10.5 in subduing the high thoughts to obedience of Christ and the blessed g Psal 19.7 change it hath wrought easely acknowledgeth the gift supernaturall farre aboue what nature eleuated to her highest pitch if subsisting within boundes of nature can possibly reach vnto Vse 1 Blest is the soule that feeles it hee hath Heauen vpon earth thus discerne it and rest assured of thy gracious estate 1 The rate it s h Mat. 13.46 Psal 119.72 valued at is aboue that of Gold and Siluer 2 The soule that tasts it i Pro. 2 4. searcheth for it as for Siluer withall the might gets this vnderstanding 3 k Psal 84 42. Mournes for depriuall as Rachel for her children 4 Is in a measure satisfied neuer l Psal 84.2 1. Pet. 2.2.3 sated with the pleasures of it 5 A m Rom. 10.15 beautie it sees in the very feet of them that preach it loues the ground they goe on 6 Hates as Hell the adulteraters n Gal. 2.5 opposeth to euery opposite of the trueth and proceedings of it You that loue your soules fasten on them this loue of truth 1 If depth of learning profound mysteries bee it that your mindes affect loe here what o 1 Pet. 1.12 Angels themselues loue to pry into reioyce to p Ephes 3.10 learne in the Church 2 Pleasing to the vnderstanding is the knowledge of trueth Verum is bonum intellectus the halfe happinesse and perfection of the vnderstanding Here see such as no science else reueales God is he knowes and reueales his owne being and manner of existence The true meanes of reconciling man to God and what all the wits of the World in vaine turmoiled and puzled themselues to finde out the way and meane of true tranquillitie 3 Oh q Psal 34.8 tast and see how gracious the Lord is experiment a while the power of this truth What wonders will it worke in thy soule may it there sway Those turbulent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions of sensualitie which wisedome of morall heathens laboured vainely to captiuate to right reason this shall r 2 Cor. 10 5. subdue the miserable bondage vnder sinne and Satan whereunder who groanes not This ſ Iohn 8.32 17.9 truth shall free thee from 4 And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true tranquillitie of minde t Phil. 4.7 pacification of conscience be that we long for behold it published conuyed wrought by the Gospel of peace the word of faith teacheth to vs wherewith we u 1. Iohn 3.19 may assure our hearts in the very terrour of the last day 5 And this is that * Rom. 1.16 power of God to saluation the word of saluation of life Reuealing working the x Iohn 17.3 knowledge of God in Christ leading to the beatificall vision the fruition of the glorious God-head If these amiable fruites sway vs not Oh yet let the terrour of the Lord mooue vs thus it s specified VERS 11.12 And for this cause God shall send them strong delusion that they should beleeue a lie That they all might be damned who beleeued not the truth but had pleasure in vnrighteousnesse THE words seeme intended to farther explication of the miserable estate of men seduced by Antichrist for not receiuing the loue of truth And for the maine to worke in vs the more feare of slighting such grace of God offered in the Gospel The argument drawne from the punishment dreadfull and to be trembled at wherewith God plagues such as regard not the Gospel the word of truth For this God shall send them strong delusion c. Particulars considerable are 1 The iudgement 2 The inflicter 3 The issue 4 The cause meritorious 1 The iudgement is strong delusion to beleeue a lie Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some interpret Efficacissimam quandam deceptionis vim Others Vim intus efficacem operatricem Our English strong delusion Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuely denote imposture or passiuely the fruit of such deception Errour is not curiously to be disputed The words to my apprehension sound strongest impressions of errour fastened vpon their mindes by that great Imposture the instrument of the Lords vengeance Conceiue it to imply two things 1 Infatuation and besottednesse so great as that errours palpable and such as may be selt are entertained for trueth 2 Pertinacie and stifnesse in adhearing to them incorrigible that no perswasion nor affright from God or man can reclaime them from De primo Infatuation Haue you euer read the Lord describing the sottish dotage of idolatrous Iewes He y Esay 44. burneth part thereof in the fire with part thereof hee eateth flesh he rosteth rost and is satisfied hee warmeth himselfe c. And the residue thereof hee maketh a god euen his grauen Image hee falleth downe to it and worshippeth it and prayeth vnto it and saith deliuer me for thou art my god And none considereth in his heart neither is there knowledge or vnderstanding to say I haue burnt part thereof in the fire I haue
be with vs to protect our persons to blesse our ministery 2 whatsoeuer our issue is yet are we to God a c 2 Cor. 2.15 sweet sauour 3 though we labour in vaine yet our d Isai 49.4 reward is with the Lord and our worke with our God 4 If blessing added such as we expect that 's 1 e 1 Cor. 9.2 seale to our sending 2 Meanes of our farre f Dan. 12.3 more glorious reward To the people I say as Paul g 1 Thes 5.20 Despise not Prophesie slight not this ordinance without which where it s granted h Pro. 29 18. none are saued Oh the subtiltie of Sathan to alienate mindes of people from this meane of their saluation forsooth none worse then those that runne after Sermons Take heede I beseech you yee be not entangled in crime little lesse then that of blasphemie if perhaps you impute the notorious lewdnesse of hypocrites to Gods ordinance as cause of it 1 Thus I thinke I may say of such people as Ieremie of his figs the i Ier 24 3. good none better the euill none worse 2 But this by accident onely and by secret iudgement of God not by natiue efficacy of the ordinance Know them that labour amongst you and haue them in singular loue for their works sake such especially as whose Ministery God hath blessed to your soules By them you haue 1 Christianity 2 honour of birth 3 saluation of Soules How k Rom. 10 16 Act. 10. 16. beautifull haue feet of Ministers bin to gracious eyes of ancient Saints Times are changed But who so professeth conuersion yea but confirmation and growth in Grace by our Ministery and yet delights in disgrace of our perso is publisheth to all men rightly iudging his no sound feeling the sauing power of our Ministery 2 The issue and terme of calling obtaining the glory of our Lord lesus Christ vnderstand it the same in kinde whereto Christs humanity is aduanced reseruing to him onely his priuiledge in the measure 1 Cleare vision of God perfit renouation of the l 2 Cor. 3.18 image of God into which we are now translated from glory to glory 2 Our bodies made m Phil. 3.21 like to his glorious body immortall in passible spirituall clad with glorious clarity and splendor 3 Our whole persons aduanced to be his n 2 Cor. 6.2 3. Assessours in the iudgement of Men and Angels Such honour haue all Gods Saints such glory doth Gods calling lead vs vnto Phil. 3.14 Vse Learne to endure the crosse to despise the shame o Heb. 13.13 to goe out of the world bearing the reproach of Christ It s p 2 Tim. 2.11 12 a faithfull saying if we suffer with him we shall also raigne with him and to be trembled at that is subioyned if we denie him he will deny vs. And q Rom. 8.17 heires we are of God coheires with Christ yet hac lege if we suffer with him that we may be also glorified with him And of the comfort thus farre follow the meanes prescribed for preuention of such errour VERS 15. Therefore Brethren stand fast and hold the Traditions which ye haue bin taught whither by word or our Epistle THe meanes are two 1 Constant cleauing to Apostolicall doctrine 2 Prayer to God ver 16 17. 3 The illation of the exhortation from former grounds may not be slighted Therefore stand fast wherefore because God hath chosen and called you and secured you from finall seducement How flowes the inference 1 Whither because God requires our endeauours to fulfill his Counsels that 's certaine truth Though the Lords foundation stand sure yet they r 2 Tim. 2.19 21 must depart from iniquity and purge themselues from errours of iudgement and life Though we know we shall appeare with Christ in glory yet must we Å¿ 1 Iohn 3.3 purge our selues as he is pure though the Regenerate sinnes not to death yet he t 1 Iohn 5.18 keepes himselfe that the euill one touch him not 2 Else would the Apostle terrifie from negligence by minding them of so great Grace of God bestowed vpon them As else where he minds Gods people of u Heb. 10.25 26 c. fearefull and irrecouerable state of Reuolters from Grace that I thinke not because he is more then opinioned of their Election and Calling and desires to rid them of feare of Apostasie 3 Or rathest doth he encourage and hearten them with hope certaine of attainment Certainly there is no such incentiue to constancy in Christian courses as is the certaine assurance of saluation Who so runnes as Paul not as vpon * 1 Cor. 9.26 vncertainties he runs with greatest chearefulnesse and alacrity 1 The loue of Christ whither wherewith he loues vs or wherewith we loue him hath in it in Pauls apprehension vertue little lesse then x 2 Cor. 5.14 compulsory 2 The taste and experience we haue had of the sweet beginning of eternall life in peace of Conscience ioy in the holy Ghost y Rom. 8.23 first fruits of the Spirit how doth it rauish affection and make it long and striue for the complement and consummation 3 And what so much duls affection or languisheth endeauour as doth desperation or doubtfulnesse Bernard desperatio dubietas Vse That me thinkes there are none so great enemies to the study of sanctity and constancy in gracious courses as such as beat of Gods people from assurance of saluation nor any more misunderstanding the nature and fruits of this Christian certainty 1 It s acquired by study of sanctity 2 Confirmed and encreased by constancy and growth in sanctity 3 Yea it selfe most inflames affection with loue of God and care to please him But we proceede to the Meanes prescribed to preuent seducement 1 Stand fast and hold the Traditions c. the exhortation as of some Captaine to his Souldiours stand your ground hold fast this principall weapon of your warfare the sword of the Spirit compare 1 Cor. 16.13 Ephes 6.14 What are these Traditions Resp Things deliuered to be kept doctrines especially which they had bin taught Traditions they thus difference by their matter 1 some are de fide or meerely doctrinall 2 some de moribus Ethicall as you may tearme them tending to informe a Christians life for morall practise 3 Some Rituall of externall rite and ceremony either in the worship of God or in the externall policy of the Church see 1 Cor. 11. 14. Here as Bellarmine those de fide moribus rathest vnderstood Which Paul yet distinguisheth by seuerall manner of deliuery 1 some were taught by liuely voyce of Paul or other Pastors 2 some by his Epistle both must be kept and holden mordicus Popish inference hence is this that there are matters of necessary faith and practise which are not contained in the written word of God Yet Paul assures Timothy 1 the Scriptures are able to make him z 2
bin knowne vainly I thinke we hope for Iewes restoring till Indian Churches be collected at least the Gospell preached vnto them for a Testimony against them fallor or doth our nauseating of the Gospell the sower Grapes of our vintage and the turbulent state of our Christendome pretend the translating of the Gospell from vs to them In that presage of our depriuall Lord grant our Repentance may make me a false Prophet Howbeit that to them also the doore of faith may be opened the Gospell conueied the word of God runne should be a Christians prayer And be glorified the second parcill of the petition on behalfe of our Ministery the Glory of the word of God I conceiue not so much what results from holy liues of professors and predicants though that may also be implied as the q 2 Cor. 10.4 5. 3.6 mighty and powerfull efficacy of it in bringing men to the obedience of faith Saint Luke somewhere cals it the potent r Acts 19 20. preualence of it Saint Paul the Å¿ Col. 1.6 fructifying of it in the hearts of the hearers And so had it bin glorified amongst this people 1 Thes 2.13 As if Paul ment to presse vpon our deuotion to craue of God not onely the spreading of the knowledge of the Gospell but manifesting the power of it in the conuersion of as many in euery kingdome and Nation as belong to his Election The name of the Lord is by nothing more t Acts 19.18 glorified then by the Saluation of his people 2 Comfort and ioy is multiplied vpon our soules in the report or beholding if yet there be grace in vs. 3 The blessed end of this miserable world wherewith is coniunct the consummation of our happinesse to which also we professe to hasten is hereby furthered Vse We are by much more in nise censuring then in deuotion In this particular notice it where the holiest Ministery preuailes not with the multitude to worke their manifest and present conuersion vsually we grow iealous of the ministers sincerity or deeming the people a rent of Castawaies to whom God sends his word to harden rather then saue them And yet 1 sincerest Preachers haue not alwayes bin most u Isai 49.4 fruitfull 2 yet who doubts but a * 2 Cor. 2.15 sweet sauour vnto God 3 And there is oft a secret vnseene x Rom. 11.4 5. remnant a y Isai 6.13 Tenth vnknowne which returnes 4 Times and seasons of blessing God keepes in his owne power But see if the default rest not on other people that they are defectiue in their duety to aid Ministers with their prayers for blessing and successe of their gracious indeauours 2 Else by their vnreformed liues working greater alienation of mindes from the Gospell in men already estranged from the life of God Certainly I haue long obserued such censors though seemingly transported with the zeale of Elias yet none of the greatest ornaments to the Gospell There is a way for you to glorifie the glorious Gospell 1 z 1 Pet. 2.12 Liue as it prescribes and you professe 2 pray God to prosper it in our mouthes you may see it glorious in the saluation of those misdeemed forlorne soules when once the day of Gods gracious visitation commeth As it is amongst you The exemplification of that glorious power of the Gospell in themselues he mindes them of whither to make hopefull of obtaining like blessing from God on others though presently aliens from their owne experience Certainly to such end hee elsewhere mindes Gods people of the strange a Tit. 3.3 4.5 change Gods grace hath wrought in them or not rather to forme their affection to such pietie as to desire other mens sharing with them in the sauing power and benefits of the Gospell Grace may be emulous is not enuious Easily willingly fainely beteemes another any other all others share with it in the common saluation Ambrose It s after a sort naturallized in euery good man to desire consorts as many as may be in goodnesse Moses to Ioshuah Enuiest thou for my sake Now b Numb 11.29 would God all the Lords people were Prophets Paul c Acts 26.29 I could wish that not onely thou but all that heare me this day were both almost and altogether as I am in Christianitie elsewhere that d 1 Cor. 7.7 all men were as I in my peculiar priuiledges According see gracious endeauors of Gods Saints Dauid oh e Psal 34.8 taste and see how gracious the Lord is f Psa 66.16 Come ye children hearken to me I le tell you what the Lord hath done for my soule Who doubts but minding to draw them to experiment like bounty Compare Act. 11.20 21. c. Ioh. 1.42 45. as if in the new birth after their opinion the prouerbe held Nascitur indignè per quem non nascitur alter see Zech. 8 21. Isai 2.3 Vse It sauours of Iewishnesse rather then Christianity to desire enclosure of grace to our selues What loose we if others share with vs in the common saluation that inheritance is not diminished by multitude of enioyers What are we preiudiced if others be our equals or betters in the measures of Grace 1 Our little is the g 2 Cor. 1.22 earnest of our inheritance as their more 2 their more is h 1 Cor. 12.7 ours in the vse and benefit 3 Not much Grace but much i Mat. 25.23 26. vse of Grace in doing seruice to God and our brethren is that which augments our reward 4 And where is that k 1 Cor. 12.26 sympathie of members reioycing when any one is had in honour while I haue place amongst the Sheepe at the right hand of the Iudge why doe I enuie to Apostles their Thrones of more eminence VERS 2. And that we may be deliuered from vnreasonable and euill men c. THe second materiall part of the prescript concerning our persons wherein is 1 the blessing to be praied for deliuerance from c. 2 The reason of prescribing For all men haue not Faith And that we c. To our persons then and not to our calling onely belong the louing reuerent regards of our people So is the chaâ—ge euery where l 1 Thes 5.13 Haue them in singular loue see also 1 Cor. 16.10 The ground of such reuerence and loue are our gifts and calling howbeit the function interesseth the person and entituleth it to all due respects from the people see 1 Cor. 4.1 2 Cor. 5.20 Vse How acute is this age growne in coining distinctions aboue the rate of Thomas or Scot more then metaphysicall in abstractions Our gifts and calling men contemplate as Platoei Ideas them forsooth they reuerence our persons yet so contemptible as scarce worthy to be set with the dogges of their flocke 1 Not so Cornelius nor Lydia nor Gaoler nor Aquila and Priscilla nor any that haue felt want or tasted power and comfort of our
intimate our sinnes of inuincible ignorance to bee damnable in the merit how much more thinke you our sinnes of knowledge Yet pardon may be hoped for ignorances not so for habited or customarie sinnes of knowledge 2 Willing ignorance is quoad rectum knowledge interpretatiue What thou mayst know to bee duetie and wilt not God interprets thee to know the omissions hee will impute and punish as omissions of knowledge Wherein we loue to sinne therein we loue also to be ignorant loath are wee to heare what may conuince wrangling against apparent demonstrations to hold our conclusion But blessed bee the obedient eare the humble and teachable spirit 3 Which we command you he meanes I warrant you Secundum Deum But intimates that our obedience must bee extended to the commands of Gods Ministers and not onely to the Lords immediate impunâ—tions Gods f Rom. 13.4 Ministers vnderstand after Pauls phrase Maiestrates ciuill and Ecclesiasticall whom the Lord hath inuested in power of iurisdiction Their regular iniunctions you may obserue to bee in a threefold difference some that are so theirs that they are first the Lords in expresse tearmes prescribed by him as in those prohibitions of murther adultery theft prescripts of sanctifying the Sabath c. Of these saith Paul g 1 Cor. 7.10 Dominus non ego 2 Some whose generall principles are immediatly the Lords Yet determinations of particulars are from men by apparent deductions from those grounds of these the Apostle h 1 Cor. 7.12 Ego non Dominus and yet thinkes hee hath therein Gods spirit to direct him The speach is remarkeable 1 Cor. 14.37 The Prophet and spirituall man must acknowledge the things which Paul writes to be the commandements of the Lord. Moderately you must vnderstand because congruent to the principles by him deliuered 1 Else how should I say not the spirituall man but the Prophet know what the Lord immediatly reuealed to the Apostle 2 Nor is it probable that what Paul speakes for matter of order and decencie in the assemblies was immediatly and expressely deliuered him by speach or reuelation from the Lord. For why When they haue such apparent and easie deduction from generall principles Reuelations are not multiplied vnnecessarily yet such Paul stiles the Commandements of the Lord. 3 A third sort which occasion onely or accident causeth to be prescribed deduction whereof from generall principles saue onely in case of that occasion or accident the acutest shall not see As when i Act. 15.20 abstinence from blood and strangled is enioyned after abrogation of Leuiticall Law Who can shew me ground of equitie out of which such abstinence is directly deducible Marry inasmuch as the vse grew accidentally scandalous necessary was the iniunction of abstinence for its lex charitatis to neglect vse of my Christian libertie where is perill to offend my weake brother like must bee thought of all prescripts of Maiestrates for publique good for order or decorum whose acting is not repugnant to the Law of God though perhaps we see not that publique good nor order nor decorum yet lies the bond vpon conscience therein to submit our selues as Peters phrase is k 1 Pet. 2.13 for the Lords sake because hee hath commanded obedience to the Maiestrate Vse Is it not pitie to see honestie grow libertine Yet best men haue their taint that way Men that as Zacharie and Elizabeth l Luke 1.6 walke in all the immediat commandements and ordinances of God without reproofe yet to iniunctions of Gods Ministers are too too refractary As to ciuell ordinances for common good so to Ecclesiastique ceremonies in themselues lawfull specially opposite for where hath God commanded them Resp 1 And I aske where hath God forbidden them 2 Hath hee not commanded in things lawfull to obey the Maiestrate 3 They are Gods commandements not onely which in so many words are prescribed but what are from generall grounds deduced 4 Yea occasion and accident makes indifferent things otherwise arbitrary yet in that case m Act 15.28 necessary especially where authoritie interposeth to inioyne 5 And what if we see not oratur decorum edification publique good in the obseruance Are they wanting therefore Why are wee curious Are the things lawfull in themselues There must our inquirie stay So thought n Iam. 25.18 19. Rechabites whom for obedience so seemingly blind the Lord commended and blessed We are both to be or to be deemed men vnqualified to partake Gods promises It s obedience that qualifies obedience to not onely what God immediatly prescribes but to whatsoeuer his Ministers inioyne according to God Will you say If Apostles Resp 1 Siluanus and Timothee were not Apostles 2 And the charge is extended to all whosoeuer hath the ouersight of vs. Heb. 13.17 VERS 5. And the Lord direct your hearts into the loue of God and into the patient waiting for Christ THe third testimonie of Pauls loue his prayer to God for them yet conceit not here dissolatus scopus Reference is of this prayer as of former testimonies to the maine of their comfort And as I conceiue points them to the meanes of their establishment and preseruation meanes then which none are more potent 1 Loue of God 2 Patience of Christ which because they are out of the compasse of natures power Paul prayes to bee giuen them In the prayer it selfe two things obseruable 1 The generall matter direction or setting streight their auerse and crooked hearts 2 Whereto if you aske to the 1 loue of God and 2 patience of Christ meanes most auaileable to their establishment and preseruation The Lord direct your hearts to the loue of God 1 as if the heart of man in nature were auerse from the loue of God 2 and as if in the regenerate remained some part of naturall auersenesse from it De primo o Rom. 1.30 Haters of God we read more then once in Scripture perhaps conceiting it the stile of some extrauagants in nature That may well bee in the measures and notorious expressions howbeit presents vs with what euery mans nature inclines vnto It hath beene questioned whither hatred of God the chiefe good be possibly incident into mans nature Resp. Nothing presented and apprehended vnder the notion and reason of goodnesse can be hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of drawing all things to it the definition to be what all men all things desire Howbeit the chiefe good apprehended as euill may vnder the fancied notion of euill be hated as the greatest euill is loued presenting it selfe vnder the notion of good The greater question is whither nature afford not some loue of God nature I meane fallen vneleuated aboue it selfe and vnaltered by grace Resp A question harder then at first sight it seemes and which hath as much as many vexed Schoolemen For my part I easily side with them which hold that God is not nor can bee loued aboue all neither intensiuè nor appretiatiuè neither as Author
of nature nor as giuer of supernaturall beatitude without grace supernaturall The reason is pregnant because such measure of loue to God endures no inordinate motion or action against the Law of God Which rectitude if wee place in nature wee frustrate grace and directly contradict the Apostle Rom. 8.7 But whither there may not be in nature some motion or affection of loue to God a little other then concupiscentiall is not so easily resolued Bernard thus specifies degrees of louing God by their seuerall motiues or as they terme them formall reasons 1 When we loue God vt bonus sit nobis that hee may doe vs good this loue is meerely concupiscentiall or as you may stile it mercenary the so louer intends his owne benefit only and more loues himselfe then God 2 When wee loue God quia bonus fuit because hee hath done vs good and heaped his benefits vpon vs this issues from gratitude 3 When we loue God quia bonus in se contemplating the amiable excellences which dwell in the Deitie May not some of these fall into nature 1 There is a merit of loue p Act. 17.27 28. 14.17 18. palpable by nature 2 Nature may easily bee wrought to confesse debitum a debt and obligation of louing 3 There is or may bee wrought vpon nature knowledge of Gods not onely existence but louely attributes q Rom. 1.20 Power Wisedome iustice Mercy Goodnesse c. Can a morall naturalist feriously contemplating them choose but be enamoured of them and desire to enioy him whose essence at least endowments he apprehends so excellent querae Or may not a man so louing God bee acknowledged to loue him a little more then concupiscentially 4 Hope of God and desire to enioy him some report of some Heathens Ens entium miserere mei If it were the speach of Aristotle dying and his speach directed not to the creature but to him whom else where he confesseth superiour to all transcendents was much and no small euidence of such loue as we enquire of Marry if the question bee of that dilation or loue of God which they call charitatiuam whereby God is loued for himselfe aboue all and our neighbour for God that 's doubtlesse fructus spiritus non naturae the r Gal 5.22 2 Tim. 3.4 fruit of the spirit not of nature its louer of pleasures more then of God And of charitie so strictly taken would the Apostle be vnderstood Vse Why question wee it or endeauour to prooue natures auersenesse from it so in all things euident And not rather deplore the horrible deprauation of our nature by meanes of the fall Thereto set thy selfe apart in serious meditation and thinke it begins to vanish where its seelingly bewailed 2 But are remaines of it in the regenerate Resp 1 Else Paul had neuer prayed God to continue more and more to rectifie the hearts of this people thereto whom hee so euery where acknowledgeth eximious in grace 2 Thes 1. 2 And witnesse the many t 2 Cor. 10.5 extrauagant thoughts desires purposes exorbitants attempts and actions so contrariant to the Law of God some of the u Rom. 8.7 wisedome of flesh remaines in the most sanctified 3 Besides our doubtings of Gods loue * 1 Iohn 4.18 feares to approach him preferring our profits and pleasure to his seruice lothnesse to part x Mat. 9.43 with our right hands and right eyes our things lesse deere then then they though they cause vs to offend all these proclaime vs fuller of selfe loue then of loue to our God 4 And why should we fancy perfection of loue where is such y 1 Cor. 13.9 imperfection of knowledge and obedience 5 Or thinke our hearts more perfectly rectified in loue then in feare hope faith or other vertue and holy affection Whose mixtures with their contraries and fightings against them we daily experiment Vse 1 I easily giue Papists leaue to thinke charitie is or may bee profit in this life they meane to perish in their pride For my part I am of Bernards minde charitatis affectualis initium quidam progressumque c. Beginnings and proceedings of affections charitie we receiue in this life perfection and consummation therein we maintaine to be the priuiledge of the life to come T is poore comfort which corruption affords and that almost as poore which affliction Yet commonnesse of affliction not the Poet onely but z 1 Pet. 5.9 the Apostle makes ground of comfort The same afflictions are accomplisht in your brethren which are in the world And why not this same kinde of solace The same imperfections are in your brethren that are in the world in all Saints that euer haue beene are or shall bee to the end of the world a Pro. 20.9 Who can say I haue made my heart cleane I am cleane from my sinne From my sinne in all measures Behold we conflict all with doubtings with distrust with dispaire with secutitie and not trow you with selfe loue It s well that we conflict and maintaine the combate though with some foiles its signe we fight on Gods side there is hope certaine wee shall at last bee conquerours I say as the Apostle comfort your selues one another euen with these things Yet pray as the Apostle here directs and striue by all meanes to grow in this grace to bee b Ephes 3.17 rooted and grounded in loue the rather for that it s so auaileable to perseuerance Much water c Cant. 8.7 cannot quench loue Obser neither can the flouds drowne it if a man would giue all the substance of his house for loue it would vtterly be contemned See Apoc. 12.11 Heb. 11.35 Polycarpe vrged by the Proconfull to spare his age by blaspheming Christ these fourescore and sixe yeeres haue I serued him and he neuer hurt me in any thing how can I curse or speake euill of my King who hath saued me 1 Thus thou mayst kindle it is there any eximious vertue that can draw thy affection Wisedome Power Iustice Mercy Goodnesse c. Behold them all eminently or rather essentially in God 2 Thus inflame it labour to c Ephes 3.18 19 comprehend with all Saints the height depth breadth and length of Gods loue in Christ Circumstances of amplification see at large Rom. 5.6 7. Iugatur Bernardus de diligendo deo 3 Especially discerne thine owne sharing in Gods fatherly affection there is not nor can be any motion of loue to God till wee feele his loue shed abroad in our hearts by the holy Ghost giuen vnto vs. See 1 Ioh. 4.19 Gal. 2.20 2 Cor. 5.14 The second vertue prayed for as auaileable to perseuerance is patience of Christ Our English renders patient waiting for Christ whereof see Annotata ad 1 Thes 1. vlt. Yet why not patience of Christ as Apoc. 1.9 Either obiectiue because for Christs sake or exemplariter or per excellentiam 1 The nature of the vertue in generall thus conceiue
Iudah sin Gods people may not runne with the streame o 2 Pet. 3.17 be carried away with the errour of the wicked See Iosh 24.15 2 Pet. 2.8 Gen. 7.1 1. They are taken out of the world Gal. 1.4 2. p T it 2 14. Gods peculiar q 1 Pet. 2 9. a holy Nation to shew forth vertues of him that hath called 3. Compare 2 Cor. 6.14 c. Ephesians 5.11 Vse Millions of Soules daily perish by neglect of this Rule while they thinke others exorbitancie warrant for their owne especially when multitudes great men or Saints go in the droue blindely they follow though in praecipitia Yet hath the Lord laboured to make vs cautionate 1 Charging not to follow multitudes to euill Exod. 23. 2 Minding vs of their issue Mat. 7 13. monishing that they lie in that euill one 1 Ioh. 5.19 Exemplifying his wrath vpon whole Countries r 2 Pet. 2.4 5 6. worlds of vngodly men millions of reuolting Angels 2. Though he tell vs of great men they are not alwaies wise of Aged that they vnderstand not Iudgement Iob 32.9 Professeth to hide these things from wise and prudent and to reueale them to babes and sucklings Mat. 11.25 1 Cor. 1.26 3. Though doctrinally he deliuer it best men are but in part sanctified 1 Cor. 13.9 Rom. 7 15 c. prescribes vs our quatenus in imitating the most holy 1 Cor. 11.1 permits chiefe of his Saints to fowlest delinquences Potent is the temptation so that good men sometimes miscarry in it Barnabas himselfe is misled with Peters dissimulation Gal. 2.13 Thus thou maist be armed against it 1 Making thy line of life not facta hominum but praecepta Dei 2 Considering the best are but in part sanctified and therefore may suffer humani aliquid Iac. 3.1 Ec. 7.22 3. Thinking nothing warrant for Conscience in practise but what will hold plea at the Barre of Gods Iudgement The duty Be not weary of wel-doing Thinke it spoken to vs. The word by Å¿ Heb. 12.3 Apostles interpretation implies two things chiefe branches of that Acedia which School men from Gregorie a number to sins Capitall 1. Tedious yrkesomenesse or tirednesse in Gods seruice charged on Israel as their loathsome sinne Mal. 1.13 Am. 8.5 for which Gods furie threatens to breake out against them vtinam ne non nostrum Causes out of which it issues you may obserue these 1 Lacke of loue to our God who yet hath done so great things for vs the t Mat. 11.30 yoke is easie the burthen light but Amanti is Bernards glosse Commandements are not grieuous to loue 1 Ioh. 5.3.4 2. Wee consider not nor taste the u 1 Pet. 2.3 sweetnes found in holy duties Good God what * Gal. 6.16 peace bring they to the Conscience thorough x 2 Pet. 1.10 assurance of Calling What ornament to the soule Restoring in it the decayed Image of God Oh taste see how Gratious the Lord is Psal 34.8 3. Are lead too much by sense and carnality esteeming nothing good but what is good to sense and yeeld pleasance to sensuality See Psal 4.6 Mal. 3.14 15. Had we Dauids Spirit the bitterest of all seruices would be honey-sweet accompanied with the light of Gods fauourable countenance Psal 4 6 7. Is it incident into a childe of God Resp S. Paul had neuer else said of Philippians their care sprang afresh Philip. 4.10 yet with this difference 1 It s not vsuall towards all goodnes vniuersallie but in particulars 2 Is striuen against and bewailed 3 Recouery is of first loue to doe first workes 4 They rise againe timoratiores sollicitiores feruentiores as it were to make amends for former languishings Preuentions or Remedies of it auaileable are these 1 Euer meditate contemplate the goodnes that is in holy duties y Psal 133.1 Ecce quà m bonum quaà m iucundum is applicable to all seruices we doe to our God 2. Be frequent in doing that thou maist habituate thy selfe in goodnes who so workes or habitu workes with delight 3. Let that be weighed that wee hazard and lay open our selues to the whip to Gods seuere correction Hosh 5.15 The Lord will not suffer grace to rust in his Children 4. Despise not Prophecie 1 Thes 5 19 20. forsake not Assemblies Heb. 10.25 The words of the wise are as Goades Ec. 12.11 5. Pray God to quicken what languisheth and is ready to die 6. Consider 1 What it euidenceth our little or no relish of gratious goodnes 1 Pet. 2.3 2 What it causeth depriuall of fauours already receiued Amos 8. The second thing it denotes is fainting and whole giuing ouer Heb. 12.3 one well calls it inperseuerantiam It s sometimes in bono particulari sometimes vniuersali then to be trembled at 1 We loose what we haue wrought 2 Ioh. 8. or suffered Gal. 3.4 2 Proclaime our selues to haue bin but hypocrites hauing forme onely of godlines It s not of hypocrisie to bee but temporarie Mat. 13.21 Hosh 6.4 3 The diuel reentring brings with him more and worse then himselfe Mat. 12.45 vitious thou then growest aboue the ordinarie rate of nature 4 Recouery after such whole relapsing is impossible Heb. 6.4 5 6. 10.26 May it fall into Gods children Resp Absit 1 the better Couenant assures of perseuerance Ier. 32 40. 2 promise of God is to confirme 1 Cor. 1.8 to perfect Phil. 11.6 to safeguard by his power to saluation 1 Pet. 1.5 3 Christ intercedes raignes at his fathers right hand that nothing may separate Rom. 8.34 35. Why then caueat giuen them against it Resp 1 to minde of naturall mutability for by grace we stand Rom. 11.20 2 Cautions are meanes sanctified to preuent it 1 our owne endeauours are required to our establishment 1 Iohn 5.18 2 which these items and exhortations without missing kindle and cherish in vs. Vse 2 Beloued these are the â—ast times perillous for z 1 Tim. 4 1. recidiuation now seemes the autumne of the Gentilish Church wherein trees fullest of sap haue many cast their fruits almost lost their leaues God grant the root keepe life that care of Gods seruice may spring afresh else what bodes it but that wee shall become fewell for the fire vnquenchable Obsecro per Iesum a 2 Pet. 3.17 Take heede least you also be carried away with the errour of the wicked and fall from your owne stedfastnesse Especially let him b 1 Cor. 10.12 who thinks he stands take heede least he fall Behold Adam kept not his standing in innocency Angels greater in power and strength then we yet kept not their first estate I say not but we haue better promises in the new couenant But its good to feare our owne infirmity perillous to relie on our own strength mutable more then the winde is man in himselfe especially from good to euill Preuentions profitable meditate these 1 presume not of thine owne strength to begin or continue weldoing least the Lord
fauorite God himselfe his p Iac. 2.23 friend see annotata ad 1 Thes 5.13 Partialitie here vnderstand enclosing to some with excluding others Loâ—e should be to all Saints Col. 1.4 1 The q 1 Cor. 12.15 21. meanest member is a member 2 Vsefull in its kinde 3 And this noticeth that wee loue Gods children r Mat. 10.42 quà tales when all that are such are entertained into our loue Vse No wise man loues enclosure of what should be common Nor God I dare say such enclosure of loue The Greekish Christians at Hierusalem obserued it seemes some Å¿ Acts 6.2 slighting of their widowes in the daily Ministration Saint Iames in his time noted thence grew to murmuring Acts 6.11 contempt of poorer Saints for pouertie sake Iam. 2. Saints Pauls caueat noticeth t Rom. 14.3 contempt of weaker Christians amongst the strong misdeemings vncharitable in weake ones towards the strong Nor are we in our times free from the fault I say as Iames My brethren these things ought not so to be All Nations are now concorporate Ephes 3.6 Poore God hath chosen to be rich in faith heires with vs of the Kingdome which he hath promised left them amongst vs as matter of our * Mark 14.7 Compassion and liberality Weake there must be that stronger may afford them support Stronger there shall be for succour of the weake In admirable wisedome hath God tempered the body mysticall so as all the members may haue helpe mutuall must needes haue vse one of another Wherefore u Iam. 2.5 but to knit vs together in the nearer bond of loue see 1 Cor. 12. tot he loues no Saint for sanctitie sake who loues not all So is the valediction the salutation remaines For euen Religion allowes ciuill curtesie nor are Apostles so precise but to keepe complement thus you read it VERS 17 18. The salutation of me Paul with mine owne hand which is the token in euery Epistle so I write The grace of our Lord Iesus Christ be with you all Amen IN it are three things I the maine matter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 18.2 the forme or manner with mine owne hands 3 specification of the end or vse of conueyance in that manner to be the signe of euery Epistle The matter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye may obserue to be for substance the same in all Pauls Epistles specification of the forme common to this with the first sent to Corinth 1 Cor. 16.21 and that to Collosse Col. 4.18 peculiar to this is the signification of the end he aimed at in choosing that forme of subscribing that is to characterize his Epistles that they might bee discerned from counterfeits if any by impudent fiction or forgerie of false Teachers should be fathered vpon him Where if the quaere be what in the salutation is intended the signe or character of distinction thus you may conceiue Not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or matter alone for 1 it s not much different that Peter hath in his close 1 Pet. 5.14 2 and how easely had that bin imitated by false Apostles Rather Pauls style or character or as we tearme it his hand fashioning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such figure of literall characters as hardly or not at all could be framed by counterfeits It should seeme the learned Scribes of those times were not so skilfull in that diuellish Art of forgerie as now are the basest amongst our mechanicke Scriueners whither learnd they it of the diuell or the diuell of them But audaciousnesse of Heretiques hath neuer bin lesse then impudence what forehead but frontlesse durst haue attempted fathering their fictions on Apostles yet suruiuing Vse Strange not to see like impudencie at this day in the Sectaries of Antichrist Out of like forge came the Recantation of Master Beza fained to bewaile his opposition to Poperie in his death and to confesse himselfe therein to haue bin erroneous while yet he liued to make answer to their slander No lesse that of the thrice reuerend Bishop of London whose soule is now with God the rather I dare say for that he was knowne liuing and dying to hate Popery with an vnfained a perfect hatred So more then knauiter impudent haue bin false Teachers in all Times Touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fausta apprecatio ye may consult with Interpreters all so many as haue gone thorough with exposition of any Saint Pauls Epistles For my part I contradict not any onely propound to the iudgement and inquirie of the learned whither it bee remission of sinnes iustification the grace of adoption and regeneration which properly comes vnder this tearme I deny not but these are fauours of God purchased to vs by Christ Yet what if wee may finde the Apostle himselfe enlarging the exposition and explaining his meaning Erre I or did he meane the specification of that generall or whole of the grace of Christ by those particulars of the Loue of God the Father and communion of the holy spirit 2 Cor. 13.13 T is no new thing in Scripture by such copulatiues to explicate And they are principals and as I may tearme them Spring-fauours purchased to the Church by the obedience of our blessed Sauiour To him for that grace purchased to the Church be all honour and glory in all Churches of the Saints for euer and euer Amen FJNJS CHristian Reader the many literall and punctuall faults together with those that violate Rules of Orthographie impute rather to others hast or ill speed then to my ignorance or incircumspection Mistakes peruerting sense or making the Author absurd bee pleased to correct with thy pen before thou reade PAge 2. l 32. for ought aught sic deincept p. 5 l. 31. perfits p. 8. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 11. l. 2. styles sic deinceps l. 15. for be is l. 20. is p. 13. louely p. 16. l. 32. worke it p. 22. l. 17. merum p 29. l. 17 inflicted l. 29. Hellish p. 39. l. 6. for hotnesse whatâ—es Item 45.8.50.21 preterition of 63.13.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68.1 for relation resolution 72.33 simpliciter 75.25 elicit 81.7 by our gatheâ—ing 82.37 dele l. 84.27 for indeed iudged 86.5 for greater generall 19. they were Ibidem for losse loose 88.22 restlesnes 27. seene rising 89.22 for imitate intimate 91.4 certertie 90.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 93.16 apparitions â—5 6 for comming cunning 9. for in is 11. for yet yee 97.7 swelling words then follow of vniuersality 12. for act art 98.33 for aptly apertly sic sape deincept 102.26 to denote 104.29 full keeping 38. decretally 105.10 know how 26. for passage presage 109.16 contiguous 17 homonumie 110.27 denoting 34. quot verba 111.32 Baalisme 112.3 some few daies 113.25 for handship headship 114â— I le confesse 6. for Asher Anshe 115.8 dele is 26. portenta 116.25 but passiuely 31. dele proper element 117.16 despousata 119.1 for expect expiate 17. ascending 18. dele and. 121.35 for fame iure 36. for aduice aduance 37. siâ— ergo 123.12 second 124.24 for all ad 28. for oh vah 125.25 venditabit 127.1 for need read 129.9 wordy 131 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133.9 for aptly apertly 23. for best left for cauell nouell 134.32 for new now Antiquity 135 19. homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139.27 Epither 142.8 for bidâ— bindes 146.28 Lutheran 14â— 36 for as is 149 38. in genere 151.3 differred 37. for qualitas genetiuus 152.6 for vsing poysoning 14. obeliske 153.12 for doctrine decree 156.3 for assent assert 159 3â— inâ—imous sic deinceps 160.28 for instructions iniunctions 161.31 for is as 166.8 for of and lies 167.8 for hope ope 171.8 papisme 27. dele he 173.38 for pats that 's 178.4 for Apostles Apostates 36. for new wearie 180.14 In the choice 183.11 dispose 30. hath secreted 186.11 eramus 190.7 for confuting comforting 192.21 velleitas 195.26 infidiat 201.30 deliuered 206.6 more none 209.2 befall 4. for securely securitie 210.19 diâ—â—unctiuely 211.20 for adoration obduration 214.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. of these 214.27 for saith such 28. for this thus 215.8 dele to 32. for bee and bene 36. crownes or 222.28 nice 32. for rent rout 223.29 vaguing 224.4 if it 226.10 legales 13. dispeream 228.13 faithlesse 15. for blessednes blindenes 230.5 Argument 231.31 Gods called 233. â—4 eminenter 37. for whence where 235.16 for if that 236.3 dolosus 21. by God 237.1 intuitâ—â— prâ—â—cepti 21. for To Lo 238.20 nemore 239.7 quaecunque 13. for must most 14. for crost most 21. fatting from 17. iustum 34. for rectum reatum 240.24 for moderâ—â—ely mediatly 241.14 25. Magistrate sic deinceps 30. for oratur order 36. for both loth 242.9 dissolutas scopas vlt. hath the name 244.13 for dilation dilectation 245.8 for profit perfect 11. for affections affectuous 19 for fame some 246.11 legatur 247.7 the Auayle 248.5 for peruerting preuenting 249.1 Rough and vrgid 20. manuall 250.11 Iudex feriat 33. Quid in 251.3 those for was now 27. dele ergo 33. separation 252.3 19 donatians 4 for samis sacris 20. for aptly apertly 253.1 sacris 255.24 for open opine 263.38 lineing 264.12 Ast 23. Idiot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 267.1 for followes falles 5 wicked 16. for haec heu 268.3 for out eat 10. for bee see Moses 33. for the then â—riacle 269.10 for exception execution 25 for strength straites 32. of preceyt 276.35 for meum nostrum 277 15 if by no. 20. proleptical 284.25 for aptly apertly 288.1 strengthener 291.4 for and not without 293.38 constat 295.17 for as an 296.2 for secretly securely 22. for stayne slaine 37. is a vertuous 298 37. Britans 299.4 prosecuting 300.2 yet is it Pauls 9. to vnderualye 301.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104.24 wee neither 30. should we be 301.34 for proued prouoked 269.21 for most liâ—e mostly 38. for respect rescue 271.32 for heresie hearesay 272.25 for nourisheth monisheth 275.21 for his this