too much nicenesse euen in Moralities The Pharises for this haue their q Mat. 7. taxe from our Sauiour PAVL r Acts 22.3 tutoured by a Pharise hence grew so selfe-conceited being most miserable yet Å¿ Rom. 7 9. reputes hee himselfe as happy as any man aliue till such time as the Commandement came and hee had now learnd that the Law was spirituall Like generally is the conceit of our people from the same ground None are reputed Theeues but Robbers nor Adulterers but such as defile their bodies with the grosse act of vncleannesse Nor Murtherers but such as shead bloud Whence it is that Ciuilitie goes currant for complete Righteousnesse and the Law of God is thought to be satisfied when the grossest breaches are auoyded Know we there are Murtherers in Diuinity that are none in Policie Theeues in Diuinitie that are none in Ciuilitie Vsurers are no Theeues in Policie yet grand Theeues in Diuinity t Mat 5.22 Angry Fooles are counted men in Policie are Murtherers in Diuinitie To rectifie this errour Take taste in this Precept how large the sense of others is A Murtherer wee call him that vnlawfully depriues of life But wee shall erre if we thinke life not taken away till it be vtterly extinct Those Theeues in the Parable that wounded the Traueller and left him u Luke 10.30 halfe dead were Murtherers impayre but the cheerfulnesse of life by deading a mans spirits thou art a Murtherer Esau was in his degree a Murtherer of his Mother Rebecca whiles by his vngracious match with the Daughters of HETH hee made x Gen. 27.46 her life bitter vnto her The Israelites by their Idolatry made y 1. Kin. 19.4 ELIAS weary of his life were therefore Murtherers of him False prophets in EZECHIEL made z Ezech. 13.22 hearts of righteous sad by their lyes were for that guiltie of Murther before God In a word Impayring of the comfort and ioy of heart which makes life liuely must bee censured a degree of Murther It impayres life though it extinguisheth it not Learne wee by this little direction in one precept in examining our liues by the Law of God to extend and draw out the sense at largest Ampliare praecepta The profit of such proceeding is plentifull First It preuents that which is the bane of many a soule flattering our selues in the miserable and cursed state of Nature fancying to our selues in moralitie such a measure of righteousnesse as that we scarce thinke wee need Christ to couer our wants or grace to worke greater perfection Secondly It is a preseruatiue against Pride the Nurse of Humilitie how great so euer thy obedience is the Law of God in largest sense taken finds thee culpable of transgression in euery Commandement Thirdly How sweetens it the grace of God in our reconcilement and the pardon of sinnes No soule is so rapt with admiration of Gods loue as that that considers a Luke 7.47 how many sinnes God hath forgiuen vnto it VERS 9. For what thankes can wee render againe to God for you for all the ioy wherewith we ioy for your sakes before our God THE third effect is ioy where considerable is First the manner of propounding it Secondly the measure of it In mentioning it hee beginnes with Thankesgiuing or rather seemes to studie in what manner hee might addresse himselfe to render any competent measure of thankes to God What thankes c. The question imports him to apprehend such a measure of Gods loue in that benefit that he could by no meanes satisfie himselfe in any measure of thankfulnesse such speeches in Scripture argue the minds of Gods children at a stand vnable to expresse what they conceiue b Psal 84.1 How amiable are thy dwellings I cannot expresse the louelinesse of them c Psal 119.97 How doe I loue thy Law The measure of loue is inexplicable or signifie the insufficiencie they finde in themselues to doe what they desire Obser Obserue how highly Gods children prize the fauours of God euen such as to many seeme of smallest value Nothing they thinke sufficient that they can thinke or doe in way of thankfulnesse to God d Psal 116.12 What shall I render vnto the Lord for all the benefits he hath done vnto me I know nothing sufficient this onely I know GOD will accept thankfulnesse for his mercies The Lord hath promised to accept desires Can a child of God satisfie himselfe with desiring hee would doe as well as desire his desires hee thinks neuer feruent enough We may truely say God is more contented with the obedience of his children then themselues And it is easier for a child of God to yeeld pleasance and contentment to his gracious God then to himselfe Vse Notice it as no small difference twixt the shallow Hypocrite and the grounded Christian the Hypocrite as his taste is little of the fauour of God in any blessing his knowledge ouerly and superficiall of things that concerne life and godlinesse so is his esteeme of them sleight and his thanks for them all out as cold The Israelite indeede knowes how to amplifie by all circumstances euen meanest benefits still thinks himselfe too cold in the heartiest performance of thankfulnesse and obedience so see Dauid in the feruour of his deuoutest prayses e Psal 103.1 2 calling vnto his soule and all within him to prayse the Lord as if in greatest heate and ardencie of affections hee had felt a frostie coldnesse in the temper of his soule For all the ioy wherewith we ioy for your sake The measure of ioy is here expressed together with the meanes of it for your sake or by your meanes such fellow-feeling of their welfare wrought his loue to this people Obser Remarkeable here is the sweetnesse and amiablenesse of Christian loue affoording so many comforts and ioyes to our soules Amongst many graces it is most amiable as in other respects so for that it giues vs interest vnto and sense of all the happinesse of others their Faith Obedience Vnitie euery good gift of God brings home ioy vnspeakeable to our soules Compare Phil. 2.2 Col. 2.5 That not without cause Saint Peter with such f 1. Pet. 4.8 emphasis exhorts to feruencie of loue so many things there are eximious and eminent in loue aboue many other Graces First g 1. Cor. 13. all without it is as nothing Secondly none so plentifull and rich in vertuous fruits Thirdly none so lasting Prophecie and Tongues and Faith and Hope end with this life onely loue is endlesse the life of Saints in heauen is loue Super Cantica Serm. 83. Bernards obseruation is in this kind elegant Of all the motions and affections of the soule loue is the onely wherein wee may reciprocate with God If God be angrie with vs may we be angrie with him farre be it rather let vs feare and tremble and pray for reconcilement If God reproue vs shall wee dare to reproue
Promiser k Ioh. 13.15 Though he kill me yet will I trust in him l Rom. 4.18 Against hope ABRAHAM beleeues in hope VERS 9.10 For God hath not appointed vs to wrath but to obtaine saluation by our Lord Iesus Christ Who diad for vs that whether we wake or sleepe we should liue together with him THe words as most conceiue are added as a reason enforcing the exhortation to holinesse of life as they may be conceiued they are subioyned as a meanes to stablish Hope at least are pertinent to the purpose of arming our selues against the euill Day through assurance of obtaining the Crowne the good fight of Faith being finished The reasons here couched are two first Gods gracious act in ordaining vs to life secondly the act of Christ the Mediatour tending to accomplish that Ordinance of his Father Apply we them to the Apostles purpose this ground they affoord vs. Gods Ordinance touching our saluation frustrates in no man the care of holinesse puts rather in Pauls apprehension the holy vse of all meanes tending to accomplish Gods appointment Therefore in Pauls Logicke the argument is binding from the m Rom. 12.1 mercies of God in electing calling iustifying vs freely to enforce the resigning of our selues as an holy sacrifice to God Secondly his Doctrine is that the Ordinance reacheth as well to the meanes as to the end See 2. Thess 2.13 Ephes 2.10 They mis-conceiue that thinke the Decree absolute without respect to the meanes It is to the end and n Rom. 8.29 1. Pet. 1.2 Eph. 1.5 the meanes to the end by the meanes There is no such Decree of God as miscreant Atheists talke of to Saluation how euer we liue The Decree is to saue o 2. Thess 2.13 by sanctification of the Spirit And for the euent neuer saw the Sunne men more holy then the most assured of their ordaining to life Who more sure of his share in that Decree then our blessed Sauiour p Eph. 1.4 in whom we are all chosen Who more q Heb. 7.26 holy harmelesse separate from sinners The Apostles by consent of all r Luk. 12.32 Mat. 22. knew their election Tooke any of them occasion thereby to turne this grace of God into wantonnesse Nay see how all their writings breathe out holinesse And we shall be impious to imagine they did not exemplifie in their Practice what they deliuered in their Prescripts Vse What danger then I wonder so great of publishing the Doctrine of Gods eternall Predestination that it should seeme good onely in the Chaire naught in the Pulpit Forsooth the people may abuse it to licentiousnesse First I wonder Gods Spirit had not the wisedome to foresee that inconuenience And what is the reason hee handles it so largely propounds it so clearely with a charge to the People Å¿ Ioh. 5.39 to search the Scriptures to Ministers to keepe backe t Act. 20.27 nothing of the Counsell of God Knew he not trow we the temper of mens hearts Had he not wisedome to preuent the mischiefe Secondly Where learne wee to conceale from Gods people any branch of his mercie and free loue to their Soules And what so great an euidence of the freedome of his grace as that he chose vs before we were Thirdly I wonder what Truth it is we shall publish if all must be concealed that ignorant and vnstable men will peruert to their destruction Christ was to the Iewes u 1. Cor. 1.23 a stumbling blocke to the Gentiles foolishnesse may hee not therefore be published the Power and Wisedome of God to saluation of his children Lastly the nature of the Doctrine rightly taught affoords no inference of licentiousnesse neither doe they that share in the blessing so abuse it Will others be offended I say as our Sauiour Let them be offended The truth is such desperate resolutions are sometimes heard from men of corrupt mindes seemingly as from this ground If they be elected they shall be saued how euer holily or vnholily they liue Now first what phrantike carelesnesse of that pearle the soule of man more precious then the world proceeds this from If I be elected wretched miscreant Is that the care thou hast of thy soule that shall liue euer either in blisse or torment Why doest thou not rather giue x 2. Pet. 1.10 diligence to make thy calling and election sure then thus aduenture thy soule vpon vncertaine hazzard Secondly how conceiuest thou such a mangled and halfed Decree of God touching saluation As if it were not as well touching y Eph. 1.4 Sanctification as saluation Thirdly Reduce thy Hypothesis to a Categoricall thus lies thy Proposition The elect vnsanctified shall be saued Wherein what babe discernes not an absurditie The elect vnsanctified There are no such elect Those that are chosen to life are chosen z 1. Pet. 1.2 to obedience and sprinkling of the blood of Christ Learne all Gods children from Pauls reasoning heere right vse of meditating Gods ordinance to life It is holily vsed when it is made an incentiue to faith and good workes I am deceiued if such vse in the issue proue not a comfortable euidence of election The good vse of Gods fauours bestowed on vs in Christ argues our sharing in them It is a signe saith our Sauiour Many sinnes are forgiuen her that a Luk. 7.47 she loueth much We may be confident to say of Dauid he had share in Gods mercy that so vsed the meditation as to inferre b Psal 130.4 Therefore hee shall be feared A strong Argument that Christ died for Paul because the meditation of his death makes him c 2. Cor. 5.15 liue to his glory that died for him Generally a sound euidence of our ordaining to saluation when we thence inferre therefore we will fight the good fight of faith that Gods ordinance may be fulfilled in vs. The particulars of the Text follow where is first Gods act ordained Secondly the matter subiect vs Thirdly the end amplified by Antithesis not to wrath but to obtaine saluation Fourthly the meanes of accomplishment by our Lord Iesus c. appointed or ordained The saluation of Gods children is not onely fore-knowne or sleightly purposed but peremptorily appointed and determined The decree more vnchangeable then that of Medes and Persians that might not be altered Hence they are said to be d Act. 13.48 ordained to eternall life e Rom. 8.29 predestinated to bee like to the Image of Christ f Ephe. 1.5 11. To adoption to be the glory of his Grace c. Aegyptians their sleights we know in playing fast or loose Aquinas notes to haue made it alterable But g 1. Sam. 15.29 the strength of Israel is not as man that he should repent That h 2. Tim. 2.19 foundation stands sure i Rom. 11.29 The gifts and calling of God are without repentance k Isai 46.10 His counsels shall stand Not much vnlike is their
First the Brethren Secondly all the Brethren Thirdly the rite or Ceremony with a kisse whose qualification is expressed it must be Holy Greete or salute Not much vnlike is that custome amongst vs to send commendations to those wee wish well vnto thereby signifying our louing remembrance and heartiest well-wishing to those that are deare vnto vs. From Pauls fact desiring by such courtesie to haue his loue manifested to the people of God we learne that In Christian loue it sufficeth not that the heart be kindly affected except we giue due testimonie of our well-wishing to the Saints of God What Iames speakes of faith thinke spoken of loue Shew me thy Faith thy loue by thy Workes SALOMON requires to shew our selues friendly Christians of old time were carefull in this kind whence in Church Primitiue grew their f Iude 12. loue-feasts as well to testifie as to procure loue and hence the ceremonie heere mentioned to salute with a kisse continued till dayes of Iustine Martyr Iustin Martyr Apolog. 2. in customarie vse before their approching to the Lords Table thereby to testifie their heartiest and vnfeigned well-wishing and reconcilement each to other Tertullian de oratione Tertullian blames the omission of that rite growne vpon the Church in times of their solemne fastings and Prayers then they withdrew that Osculum pacis when in Tertullians iudgement it was most conuenient and necessary Truth is the Nature of this affection is as of fire it can by no meanes be conceiled but breakes out and will find vent There is a kind of loue which Salomon calls g Prou. 27.5 secret open rebuke he preferres before it When men pretending I know not what feruency of affection to the Saints of God liue yet as strangers each to other And as men ashamed of that Cognisance of Christians content themselues to wish wel pray good to the Church of God society friendly familiarity so euery where commended as auaileable to cherish Grace they purposely decline Consider First how neerely it concernes vs to preserue reputation of Christians to giue testimony of our loue and hearty well-wishing to the Saints Hereby saith our Sauiour h Ioh. 13.35 all men shall know that yee are my Disciples if yee haue loue one to another Meanes hee onely of inward affection How can that manifest vs to the eyes of the world Except there be added visible testimonies of our beneuolent affection Secondly We cannot be ignorant how much discouragement it brings to Nouices in Grace to see themselues slighted by such as professe the faith The i Act. 6.1 Grecians seeing their widowes neglected grew to murmuring Thirdly If none of these mooue yet let the practice of worst men in their carnall affections sway vs. How willing are they the world should notice their brotherhood and consent in euill It is the shame of Christians to secret their loue to the children of God The persons are the Brethren the Saints of God to these he desires the testimonies of his intimous loue limited to these all extended The points are two First Though loue in some offices must bee extended to all yet are there offices to bee limited to the Saints In loue are foure things First Beneuolence Secondly Beneficence Thirdly Complacentia Fourthly Familiaritie From our beneuolence and well-wishing may none be excluded seeme they for the present neuer so vile k 1. Tim. ◠1 Prayers must be made for all euen for enemies of the Church And for Beneficence the charge runnes generally Doe good to all l Gal. 6.10 A Specialtie in these must be reserued to Saints yet may none be simply excluded from them As touching that Complacentia contentment and pleasance taken in men and that which flowes from it Familiaritie they are so peculiar to Saints that they cannot without suspition of vnsoundnes be extended to Aliens Dauids protestation m Psal 16.3 All my delight is in the Saints on earth and in such as excell in vertue And I am n Psal 119.63 a companion of all that feare thee and keepe thy Statutes And I haue not haunted o Psal 26.4 with vaine persons nor sate in the assemblie of mockers The charge is With such eate not p 2. Cor. 6.17 separate your selues c. And that neerest loue and testimonies thereof should thus bee limited to Saints euinceth First our neerest coniunction with them in the body of Christ by the bond of the Spirit There are neighbours in Nature by Cohabitation in Affection in Grace Besides that most of these proximities may haue place in the Saints of God how neerely hath the Lord combined vs in the body of Christ vnder one head and quickned vs by the same Spirit Secondly though enemies may not be excluded from our loue yet who makes question but friends must be preferred in the measure of louing To SAVL an enemie DAVID shewed kindnesse But his soule q 1. Sam. 18.13 claue to the soule of IONATHAN Men in nature are enemies only Saints are friends to Saints Thirdly their merits of vs are far greater then any can be of Aliens By their Prayers and spiritual gifts and holy example they may be furtherances to vs in the way to life Iustifiable therefore against all cauils of gracelesse and malicious men is this prudence in Charity Generally wee see men that most hate societie with the Saints of God are first that finde fault with their strangenesse in matter of familiar conuersation Reason they thinke they haue sufficient to hate their holy faith and profession that they see them so partiall in their affections How could I wish they were such as with whom Gods children might with comfort conuerse But first if that be a precept of Gods Spirit Not r 1. Cor. 5.11 to eate with that brother that is a fornicatour or otherwise scandalous Secondly if Pauls charge be ſ 2. Thes 3.6 to withdraw from euery Brother that walkes inordinately Thirdly If Dauid and Ieremie held it part of their righteousnesse t Iere. 15.17 Not to sit in the assemblie of mockers with what warrant may Gods children make such their familiars Fourthly and alas what may a man expect to heare or see in such societie other then Lot in Sodome Onely what may u 2. Pet. 2.8 vexe a Righteous soule Fiftly it is not for nothing Salomon aduiseth to be so charie of our company Lewd examples are infectious Lewd mens indeuour x Pro. 4.16 to draw Gods people to their owne excesse of riot Lastly Gods precept Saints practice call vs alwayes to y Gal. 6.10 limit the specialtie of our loue the testimonies of our intire affectiō to the houshold of faith Reproueable rather is that promiscuous charitie as it is pretended to be in too frequent vse amongst men professing the feare of God whose friendliest kindnesses run without difference to all as well Aliens as Brethren that know no oddes betwixt the Church of
though none want his fulnesse yet euery ones glorie is not alike abundant The Disciple hath p Matt. 10.41 a Disciples reward The Prophet the reward of a Prophet as discrepant in the measure as is excellently the imployment and worke of a Minister aboue that of a Hearer * Bernard in Psalm Qui habitat serm 9. Sit licet elatis pariter omnibus vnus idemque denarius vitae reddendus aeternae at in ipsâ tamen sicut stella à stella differt elucitate alia claritas solis alia claritas Lunae alia Stellarum sic erit resurrectio mortuorum quamuis domus vna diuersae tamen in ea sunt mansiones vt videlicet quantum ad aeternitatem sufficientiam qui parum non minoretur qui multum non abundet quantum vero ad eminentiam discretionem meritorum vnusquisque accipiat secundum suum laborem ne quid omnino pereat quod in Christo sit seminatum Thus hath the great God of heauen beene pleased to excite our dulnesse but behold a cursed modestie no where more frequent then in gracious practice wee still looke for a Leader that may first giue the aduenture are both to be singular or ouer-forward in goodnesse And they that in all other things like euen enuious emulation in Grace and Pietie loue not to be emulous In Riches whose couetousnesse desires not eminence in honour what Haman would not be a transcendent euen in lewdnesse men striue for peerelesse excellencie It is a glorious stile amongst Drunkards to be King of Good-fellowes onely in Grace any modicum is thought sufficient here onely wee feare a nimium q Eccl. 7.16 to be iust ouermuch August in Epist 144. Humanam dico propter infirmitatem saith Augustine paraphrasing that place This preariseth the Apostle as hauing more to say had the people beene able to beare it for we owe more seruice to righteousnesse then men vse to affoord vnto sinne How happy were wee if the streame of our ancient desires and paynes to sinne were carryed in any measure of proportion to righteousnesse But how iust is the taxe laid on vs by our Sauiour r Luk. 16.8 the Children of this world are more wise more eager more any thing in their generation then the children of Light It is true I confesse which perhaps is the hold-backe the best measure of sound grace is sauing the meanest place in Gods Kingdome happinesse al sufficient yet take this with you hee hath no grace in soundnesse that thinks he hath sufficient nor shall hee find any place in that house of so ſ Ioh. 14.2 manifold Mansions that striues not to t 2. Pet. 3.18 grow and excell in Grace and in the knowledge and obedience of our Lord and Sauiour To whom they became Types is next expressed To all that beleeue in Macedonia and Achaia that as appeares by their description here were in CHRIST before them Obser So ofttimes it falls out that the latter in conuersion becomes the more excellent in Christian practice Subitus calor longum vincit teporem Hier. ad Paulinum de institut Monachi that it may haue place here that our Sauiour said There are first which shall be last and last which shall be first As in a race ofttimes he that sets out last outstrips the forerunner and comes before him to the Goale PAVL last called to Apostleship yet not inferiour to the chiefe Apostles in measure of gifts u 1. Cor. 15.9 10 in labours much more abundant DAVID vaunts not himselfe but magnifies the power of GODS grace in his vse of the meanes when hee professeth he was become x Psal 119.99 Nouissimus in ordine primus in meritis est Hier. quâ supra wiser then his Teachers and of more vnderstanding then they that were his Ancients Reasons are some in the foregoers that cast them behinde perhaps First their high-mindednesse and conceit that they haue alreadie attayned whence issues neglect of meanes sanctified to their establishment and growth in Grace Wee haue seene Nouices in Religion Smatterers in diuine Knowledge presently become Teachers of their Teachers scorning the Ancient stile of Gods people to be termed Disciples they heare not to learne but to iudge as Criticks onely and Censors of their Ministers maruell not if GOD plague such pride permitting them to decayes for his profession it is to y Iam. 4.6 resist the proud and to adde grace to the humble Secondly withall they may be obserued for insolent and contemptuous carriage towards their Inferiours in gifts and disdayne no lesse then scornefull towards them yet left in the power of darknesse Thirdly and lastly bearing themselues as men made perfit and contented with that which they haue alreadie receiued so respecting what they haue come vnto that they forget z Phil. 3.13 14. pressing towards the marke Secondly in the After-commers thus First the greater loue of God seene in pardon of sinnes so long continued whence issues greater ardencie of their loue to God and zeale to doe him seruice For they that are truely penitent after they thorowly haue a feeling of their former sinnes forgiuen become more thankfull to the Lord for his mercies all the daies of their liues they a Luk. 7.47 loue much because many sinnes are forgiuen them Experience hath oft found the viler man before calling and he that hath most earnestly persecuted the Saints of God and the true Professors of the Gospell of Iesus Christ in proofe the most feruent when God hath once touched and turned his heart Secondly perhaps also that addes spurres to their progresse their late taste how b 1. Pet. 2.3 gracious the Lord is whom now they feele so sweet that they thinke they shall neuer be satiate with the pleasures of his house Thirdly And the LORD whose disposition this is would shew himselfe an absolute LORD of his gifts bound to none no not for good vse of gifts receiued saue onely by free promise that also wee may see the measures of Grace are in him absolutely to dispose when as hee giues to the c Mat. 20.14 15 last as much perhaps more then to the first Vse 1 What euer the reasons be the thing we are sure is true and haue cause for our particular many of vs to lament inasmuch as the cause of our casting behind is so apparent in our selues How many haue wee seene at first entrance into Christianitie peerlesse for pietie and strict care to depart from euill now befooling themselues for that too much precisenesse in moralities and halfe of the mind it was a delusion of the Deuill Once thinking the best decking of womanhood d 1. Pet. 3 4. Meeknesse and Humilitie now doting vpon toyes and garish trifles in apparell repenting that euer they carryed face of the Daughters of Sarah Desirously imbracing all oportunities of hearing now as Felix in his trembling e Act. 24.25 putting it
him nay rather iustifie him If he iudge vs we may not iudge him but rather adore him c. But in this of loue we may reciprocate with God to reloue him is our happinesse wo if we answere him not in some measure of relouing affection That forementioned ads to it no small cōmendation It brings home ioy to the soule from euery good grace and blessing of God bestowed on our Brethren so amiable is Christian loue he neuer wants ioy that hath it if from his owne sense it flow not yet results it plenteously from others happinesse And I dare say hee hath no ioy that wants it that beares ill will at Sion Gods blessings on his children are the tortures of all such as walke in the way of h Gen. 4.5 Cain VERS 10. Night and day praying exceedingly that wee might see your face and might perfit that which is lacking in your Faith THe last effect of Timothees tydings in the Apostle is prayer amplified by the manner that it was First Assiduous Secondly Feruent Thirdly the matter to see them and that for this end to supply the defects of their Faith Night and day is a phrase of speech importing assiduitie and frequent performance of that to which they are annexed i Luk. 3.37 ANNAH serued God with fastings and prayers night and day not but that shee had her times of necessarie refreshment but that shee was frequent in these dueties Praying exceedingly The word is more then exceedingly as you would say excessiuely so intimating the feruencie of his affection in begging this blessing of God So are gracious affections of all others most seruent and that loue strongest where Grace is the bond DAVID of IONATHANS loue It k 2. Sam. 1.26 was wonderfull passing the loue of women Womens iudgement is more shallow therefore their affections strongest they are the weaker vessels if wee respect their iudgement but their passions no lesse then violent Dauid willing to expresse the feruour of Ionathans loue preferres it by this comparison Of friendship they make three kinds First Profitable where profit is the bond Secondly Pleasant where pleasure is the linke of affections Thirdly Honestie where vertue is the loadstone of loue the preeminence Heathens giue to that founded on Vertue which they say is the onely perfect friendship For first it must needs be best loue that what is most amiable procures In a gracious eye more l Psal 15.4 louely is Vertue clothed with ragges then Dishonestie in Princely Robes Secondly in this concurres the best profit and delight No mans graces so meane but may yeeld vs benefit and delightfull contentment Thirdly the helps and furtherances of loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beneficence are here eminent Aristotle giues reason why perfit amitie could not be inter males they are at discord in themselues are fickle and inconstant in their desires and iudgement Vse This once be aduised haue m Rom. 12.18 peace with all as much as may be Desire loue of none but such as feare God there can be no sound friendship nisi inter bonos I cannot but wonder to see gracious men ambilitious of gracelesse mens loue First God hath n Gen. 3.15 put enmitie betwixt the two seedes we are too foolish if wee thinke to reconcile it Secondly besides how harsh are the termes on which their friendship must be maintayned many a foule sinne must be winked at and giuen way vnto in case we thinke to hold peace with them Reproofes are gall and worme-wood til such time as their hearts are reconciled to the Law of God entyrenesse constancie of loue can none be expected so great as is procured by gracious goodnesse Obser Praying excessiuely So doe gracious desires expresse themselues by frequent and feruent prayers Looke what a gracious heart longs after it prayes for with importunitie as Dauid for o Psal 84. 42. restoring to the Tabernacle Vse 1 It differenceth the Hypocrites flying and flashing wishes from the sincere desires of Gods children The happie estate of the righteous Hypocrites see afarre off and wish to partake p Num. 23.10 Let my soule dye the death of the Righteous Prayers daily and feruent are not found in them q Pro. 17.16 The Foole hath a price put into his hand to get knowledge but hath no heart hee is loth to wearie the Lord with suites Gods children as they specially feele the miserie of the want see the excellencie of the blessings so are they daily and importunate in praying for them and are of Iacobs mind r Gen. 32.6 they will not let the Lord goe except he blesse them This account make heauen is not wonne with wishing the strongest cryes and teares are all little enough to procure grace from the Father of lights How should this perswade vs to continue in prayer Vse 2 who would lose one euidence of sinceritie especially in his desires Grace is seene more in the affection then in action performances are weake ſ Rom. 7.18 desires strong and feruent if they be gracious They may well be iealous of sinceritie that grow cold and negligent in prayer To see your face and to perfit c. The things thus prayed for are here expressed to see their face and that to this end that he might adde to their perfection Would not the writing of so pithie an Epistle so full of diuine Doctrine and exhortation suffice to this end without his presence and personall preaching Obser Sure it should seeme he was of the mind that his liuely voyce had in it more liuely energie and that Preaching was more powerfull euen to encrease Faith then Writing The priuiledge of this Ordinance it is to t Rom. 10.17 beget Faith principalitie it seemes to haue amongst the meanes to encrease it Therefore Paul hauing written to Hebrewes a large Epistle yet aduiseth them to u Heb. 13.22 suffer the Word of exhortation from their Pastors and writing to Rome a plentifull Epistle yet longs x Rom. 1.11 to see them that he might bestow vpon them some spirituall gift Vse Despise not reading of Scriptures or other holy helps of humane writings yet let prophecie haue the preeminence God hath dealt graciously with vs in these times storing vs with varietie of holy mens labours wee shall be vnthankfull if wee despise so great Grace of God offered to vs yet beware of that delusion to thinke good books better then good Sermons Feare y 1. Thes 5.20 to despise prophecie so to addict your selues to reading that you z Pro. 28.9 turne your care from hearing the Law your reading praying all things in that case become abominable Defects of Faith Could there be any in men so renowmed Some say the Apostle speakes hypothetically to supply defects of Faith if there were any but what needs such supposition when euery mans Faith is apparantly defectiue hath wants to be supplyed except perhaps wee may thinke Faith is priuiledged
least in extremitie and at the vtmost There is another price which they call pretium augmentatum or multiplicatum so called because in respect of forbearance it is augmented aboue the worth of the thing in extremitie Whether is this kind of selling for day a breach of Iustice The generall answere is that it is an apparant violation of Iustice commutatiue because equalitie is not kept betwixt the thing and the price Howbeit there are of opinion respect may bee had to mens possible or probable damage and looke what damage in probabilitie the Seller may sustayne by such forbearance for it the Seller may prouide in euentum by adding to the price aboue the worth But if gayne be that is aymed at therein the contract cannot be excused of Iniustice being meerely vsurious And of the first sinne against Iustice by ouer-reaching thus farre The helper forward of it is Fraud whereof see Annot. ad Rom. 1.29 To set downe the seuerall sorts of deceit vsed in matters of contract were infinite and in truth impossible so wittie is the world growne to deceiue their Brother their owne Fathers as wee say in the Prouerbe in the issue as Iames speaks their owne soules out of which ill manners of men haue growne many good Lawes for Weights and Measures c. yet neuer was there Law of man so cautelous and prouident as to preuent all particulars the subtle wit of men whetted from Hell is so nimble to deuise euasions that not without cause their Trades are called Crafts Mysteries as is said of Antichristianisme Mysteries of iniquitie particulars are numberlesse Darke shops faire speeches false fingers protestations swearings for-swearings all that Mans or Deuills subtletie can deuise are frequent amongst men to deceiue Alas what is become of that ancient simplicitie so much commended in our Fore-fathers How is it that Prouerbs so Heathenish are now currant amongst Christians Plaine-dealing wee say is best but whoso vseth it must die a Beggar Such indeed are the times as those the Prophet complayned of Hee that walkes in his vprightnesse d Isai 59.15 makes himselfe a prey but to the Deceiuer is reserued a heauier vengeance His brother As hee specifieth the person whom hee would exempt from iniust vsage so coucheth hee a reason shewing foulenesse of the sinne a thing monstrous and vnnaturall it is to deceiue a Brother Who is this Brother Chiefly the man conioyned vnto vs in Christian profession more largely what Christ teacheth of the Neighbour may be said of the Brother Euery man with whom wee haue to deale is this brother whether Grecian or Barbarian Iew or Gentile Friend or Foe e Mal. 2.10 Haue we not all one Father Hath not one God made vs Why doe we transgresse euery man against his Brother In loue we say truly there is order one may be preferred before another according as they are neerer to vs in Societie Nature Grace or Friendly affection In iustice and matters of common equitie there is one Law for the Stranger and for him that is neerest vnto vs. The fraudulent dealing of f Exod. 12.35 Israelites with Egyptians was warranted to them by speciall dispensation and that founded on equitie they had done their long and wearisome seruice without recompence the Lord in compassion so dispenseth with them but dispensations stretch no farther then the particulars to whom they are giuen I obserue it the rather because our people haue in this case framed to themselues Distinctions such as Persians in their policie taught their children they must lye and not lye with a distinction lye to their enemies tell truth to their friends Not vnlike are those amongst our people something shamefull it is thought to deceiue a friend but for a Stranger the excuse is currant He was a Stranger to me no reason of respect betwixt vs. A simple man that puts confidence in them they are something scrupulous to deceiue but if he be one that pretends skill in the Commoditie then caueat Emptor With such idle distinctions doe they dawbe with conscience But what Xenophon obserued to be the issue of Persian education such is vsually the euent of these distinctions in bargayning Children saith Xenophon forgat their distinction and made bold sometimes to lie to their best friends So they that thus distinctly begin to practise iniustice at length grow to promiscuous iniquity sparing neither friend nor brother no nor their owne father to aduantage their commoditie Should not the Lord be auenged of such a people Yes God is the auenger of all such The principall reason followes wherein obserue first the qualitie secondly the force of it It is taken frō the dangerous and dreadfull consequent of such sinnes laying vs open to the vengeance of that God that is in his wrath a consuming fire It should seem then it may well enough stand with Grace to abstaine from sinne for feare of vengeance To this purpose we are sure Paul propounds it to this people of God that by terror of Gods wrath they might flie iniustice The Lord himselfe not only allures Ieremie by promise of his presence but driues him to duetie by g Iere. 1.17 terror of destruction Our Sauiour propounds to his Disciples meditation of h Mark 9.43 hellish torments to deterre from disobedience Vse So that they slaunder vs that say we teach it sauours of an affection gracelesse and meerely slauish to absteine from euill for feare of wrath This we teach To doe good onely for reward without all conscience of duetie or loue of God is meerely mercenary to eschew euill onely for feare of vengeance argueth an affection meerely slauish But that there is a lawfull intuitus of both in doing good and eschewing euill and that both may stand with Grace we teach with full consent onely wee require that other respects may also lead vs August epist 144. conscience of duetie loue of God care of his glory Qui tantùm timet est inimicus iustitiae They also are iniurious to their soules and to the Grace of God that therefore censure themselues as meerely Gracelesse because feare of Hell is found sometimes the strongest motiue to obedience yea in times either of their incipience or tentation and cannot be perswaded feare is filiall where sinne is eschewed with any respect to vengeance Paul then was no sonne that professeth himselfe to be moued as well by i 1. Cor. 5.11 terrour of the Lords iudgement as by loue of Christ to perswade men and vainely hath Gods Spirit propounded meditation of Gods wrath where he prescribes the forme of acceptable seruice to be performed vpon this motiue in part Because our God k Heb. 12.29 is a consuming fire It must bee confessed that Gods loue should chiefly sway with vs. But if his vengeance be a partiall motiue may wee not bee in Grace Is there not a mixture of all Graces with their contrary in the state of this life of faith with infidelitie of obedience
such an Ordinance points not at the cause Vse And it shewes vs the riches of the loue and grace of God to vs whom hee hath pleased to exempt from that Ordinance vnto wrath and to include within his Decree of election to life S. Paul seemes to make it one chiefe ayme of the Lord in his Decree of Reprobation to d Rom. 9.23 shew the riches of his mercie towards the vessels of Mercie And weigh it well we shall see it addes maruellous amplification to the exceeding loue of God Had he ordained all men and Angels to life euen so his mercie had beene exceeding great to the sonnes of Adam But see the specialtie of his loue and the priuiledge hee hath giuen vs in his fauour Millions of men and women he hath ordained to destruction whose state in Nature was no more miserable then ours whose strength in Nature was as great as ours to exempt them from condemnation whose liues no more abominable then ours whose care to be reconciled no lesse then ours till God was pleased in mercie to preuent vs. How should this sweeten the fauor of God to vs in this respect and euen rauish vs with admiration of his loue And yee may obserue the Lord in Scripture loues to amplifie his loue by this circumstance He e Heb. 2.16 assumed not Angels but the Seed of ABRAHAM Was not ESAV IACOBS brother f Mal. 1.2 3. yet I loued IACOB and hated ESAV Whose Soule that hath tasted of this mercie of God can expresse the measure of it and saints not rather in admiration of it Hath God in his loue preferred me before Angels before so many thousands of men and women many of them more noble wise wealthie perhaps more ciuill and kept from many abominations wherein I liued Did he single me out from the common masse of Mankind to make a vessell of Honor prepared to glorie Oh the vnsearchable depth of his loue to my Soule How passeth it knowledge How impossible is the comprehension of it What measure of thankfulnes and obedience can I thinke sufficient for so rich grace and vnspeakable loue vouchsafed me so freely in Iesus Christ Obser Followeth the meanes resolued on for execution of this Decree touching our saluation By Iesus Christ. By Christ then and him alone saluation is determined to be giuen vs. Him hath g Ioh. 6.27 God the Father sealed h Act. 4.12 No other Name giuen vnder Heauen whereby we can be saued i Rom. 3.25 Him God hath propounded to be the Propitiation If any aske Reason this may suffice him thus God determined to saue It may be other means might haue occurred to Gods Wisedome auaileable to saluation But this was resolued on as most conuenient for the ends intended as first the manifestation of k Ioh. 3.16 his endlesse loue towards man secondly that euen in forgiuing sinnes he might shew himselfe l Rom. 3.25 26. as iust as mercifull What greater loue then to send his onely Sonne out of his Bosome to assume our Nature to vndergoe our Curse What stricter Iustice hauing mixture of Mercie then to punish his owne Sonne vndertaking our sinnes with that seueritie Malice it selfe though more then deuillish knowes not how to quarrell at the Truth and Iustice of God or to crime his Mercie as vniust in forgiuing Iniquitie Transgression and Sinne so fully expiated by the death of the Sonne of God Quest The greater question is how Christ saues Answ First Merito secondly Spiritu By his Merit in paying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and price of Redemption that Gods Iustice required for satisfaction By his Spirit applying that satisfaction and making it ours euery way qualifying vs by mortifying our sinnes c. to partake in the glorie of his heauenly Kingdome Vse Whence the inference is sound that to whom God neuer reuealed Christ Iesus the Mediator of Righteousnesse and Saluation them he neuer determined to saue Out of which Ground flowes Confutation of two palpable Errors First of them that thinke no Religion or Sect in the World so alienating from God but that such as liue honestly therein may become heires of saluation First What then I wonder is the great Priuiledge of Gods Church so much amplified in Scripture in hauing m Rom. 3.2 the Oracles of God and reuelation of Christ vouchsafed vnto it Secondly What haue n Rom. 11. Iewes lost by their reiection Or what shall they o 2. Cor. 3.16 gaine by their restauration Thirdly What is the reason Paul so presseth necessitie of the p Rom. 10.13 14. 1. Thess 2.16 Gospels preaching to the Gentiles if without this Gospel reuealing Christ the meane of saluation they may be saued Thus iudge of the Opinion as the high way to Atheisme A second Opinion there is much of kin to the former That euen to men out of the Church all euery of them there is helpe sufficient graunted for saluation Cont. Belike then the knowledge of Christ without which what may we imagine to be sufficient Of it speakes Paul and sayth There were Nations amongst which the q Rom. 15.20 Name of IESVS was neuer heard of Euen at Athens the Name was new and for the noueltie of that r Act. 17.18.20 strange God they desired to heare Paul further Will they say Though they knew him not by Scripture or Preaching yet notice secret they had by inspiration Audio But first What means Paul to say They were ſ Eph. 2.12 without Christ till they had him preached vnto them Secondly Is it likely the Lord denying them the meanes ordinary would make it so ordinary to teach by immediate and extraordinary reuelation Thirdly It is a wonder to me this being so vniuersall a grace it should be taught by none of the Gentiles to their posteritie but they should all vanish away in the darknes of their Cogitations As touching those few Sentences of the Sibyllae extant in Augustine Lactantius first neither were they vniuersally knowne secondly and were full of obscuritie and doubtfulnesse thirdly as most thinke not vnderstood of them that vttered them Leauing these Dreames proceed we to enquire how and in what sort Christ is means to vs of saluation There is of late sprung vp in the Church of God an Heresie strange to Christian eares That Christ no otherwise saues vs then by Doctrine and Example teaching vs the way to Life and by his owne practice guiding vs so therein that if we follow his steps we are made partakers of Saluation Me thinks they thinke of this second Adam much what as Pelagians of the first As he hurt not his Posteritie otherwise then by the poyson of his euill example so neither doth Christ helpe vs but by his Doctrine and holy Example Now First It is strange the Lord should so farre demit his Sonne and send him downe from Heauen in t Philip. 2.7 the forme of a seruant for this end only to trace
out the way to Heauen and teach it vnto vs. Sufficiently in all times taught he it to his Church before euer Christ was incarnate inspiring the Prophets Quest If they shall say Christs liuely voyce was more effectuall Answ Let that bee granted yet was it onely to them that heard it His teaching by liuely voyce reached not to vs for whose saluation notwithstanding hee descended equally as for theirs Secondly Besides this whereto serued the death of our Sauiour hauing in his life abundantly manifested the way that leades into Heauen Thirdly What oddes betwixt Christ and his Saints in their life and death excepting only some more perfection in Christ then in them Euen their deaths afforded vs exempla Patientiae saith Leo but not dona Iustitiae There is a second opinion partly Popish placing the mayne of Christs mediation in this that hee merited for vs Grace to fulfill the Law and so to merit saluation at Gods hand That Christs merit hath purchased vnto vs Grace to liue holily we deny not but that such Grace as whereby wee might merit saluation is in Scripture vnheard of This we find First That our u 1. Pet. 2.5 Sacrifices are acceptable to God by Iesus Christ Secondly That our seruices shall bee rewarded for the promise sake of the Father and the merits of his Sonne But that his merit hath transferred such dignitie to our workes that they should become x Rom. 8.18 worthy of the glory that shall be reuealed we find in no Scripture This still wee find our best workes haue First Their blemishes Secondly Their interruptions Thirdly The most eminent amongst the Saints y Psal 143.2 not daring to present their best workes to be iudged without mercy How then by meanes of Christ The Apostle answeres In that he dyed for vs. In which words we are to consider first their Scope secondly Christs Fact He died for vs thirdly the end and fruit of his Death That we might liue together with him Obser The Scope is to perswade to care of holinesse by this as a second reason because Christ died for vs. The Obseruation is this Christs death is as well an instruction to holinesse as meritorious of saluation Paul learned from thence to liue not to himselfe z 2. Cor. 5.15 but to the glorie of him that died for him and propounds it as matter a Rom. 6.11 of mysticall imitation to all Gods people Well weighed how forcible incentiues affoords it to holinesse First It most liuely sets out the horror and haynousnesse of sinne and the fiercenesse of Gods wrath against it more then all Iudgements God euer executed vpon the world of the vngodly They are fearefull Iudgements and to be trembled at that we are remembred of by Peter and Iude the downe-fall of Angels drowning of the old World firing of Sodome and Gomorrhe c. and such as seriously meditated cannot me thinkes but make vs tremble and quake But of all euidences of Gods wrath against sinne none like this the death of his Sonne if we consider first how deare he was to his Father secondly how excellent his Person thirdly how bitter and full of agonie his Passion fourthly how holy harmelesse separate from sinners himselfe was in himselfe knowing no sinne by experience or personall practice but vnder-going onely the punishment due to sinnes of his Chosen Euerie of these circumstances in the death of Christ set forth Sinne to vs in his colours and should make vs sweare our selues enemies to the workes of Darkenesse Secondly In it we see the wonderfull b Eph. 3.19 and vnmeasurable loue of Christ to our soules which passeth knowledge a c 2. Cor. 5.14 compulsorie argument to PAVL to liue to the glorie of his Redeemer Vse How fearefull then is the abuse of Christs death amongst our people making it their greatest encouragement to licentiousnesse So that we may truely say the abuse of Christs Death damnes more then the Death it selfe saues Saith PETER To you that beleeue Christ crucified is a stone elect and precious but vnto the disobedient d 1. Pet. 2.7 8. a stone of stumbling and rocke of offence A stone of stumbling indeed and rocke of offence especially through abuse of the meditation of his Death The Iewes indeed stumbled at it but by another occasion and the Gentiles thought it foolishnesse the one expecting a glorious estate of the Messiah in the World the other deeming it a foolish and absurd thing to expect Life out of Death Glorie to issue out of such extreme Contempt But our people perswaded as they would seeme of the validitie thereof to procure remission and saluation stretch the vertue of it farther then euer it was intended in such sort that the enforcement of holinesse seemes absurder from no ground then this Because Christ died for vs. Rather sith Christ died for vs what needes such nicenesse Let vs feed our selues without feare our sinnes are expiated by the Death of Christ To whom me thinks I may say as Moses to Israel e Deut. 32.6 Doe you thus requite the Lord O people foolish and vnwise and protest with Paul to men of that spirit f Gal. 5.2 Christ shall profit them nothing Let all Gods people be exhorted so to vse the Meditation of Christs Death that it may be to them an incentiue to holinesse It is a blessed Soule that so vseth it and reapes as comfortable assurance as any can be that he hath share in the merit of it when the Meditation is thus powerfull to g 1. Pet. 4.1 worke Mortification and care to depart from euill It is said of Dauid hee once in an effeminate humour longed to drinke Water of the Well of Bethleem three of his Worthies breake thorow the hoast of Philistims to saue his longing But when it is brought hee trembleth to taste it because it was the bloud of them that fetcht it h 2. Sam. 23.15 17. Be it farre from me O Lord that I should doe the Is it not the bloud of the men that went in ieopardie of their liues So it may be thy licentious nature may long to taste of the pleasures of sinne but me thinkes when thou shalt consider as DAVID It is the bloud of thy Sauiour that that cost him his dearest bloud to expiate and kill it in thee thou shouldest say as hee Be it farre from me O Lord Is it not the bloud of the Sonne of God that made his Soule an offering for sinne to purge me to be of his peculiar people zealous of good workes As touching the Fact it selfe Christs dying for vs because it falls fitlyer to be largely treated in another Text I spare to insist on it The fruit and end of it followes That we might liue together with him that glorious life which hee now liues at the right hand of his Father and that whether wee sleepe or wake that is liue or die So then Obser How-euer God disposeth of
Grace here vnderstand Gods fauour peace happinesse and prosperitie distinguished by S. Iohn into prosperitie of the outward estate and prosperitie of the soule p 3. Ioh. 2. as thy soule prospereth The Apostle prayes not the first donation but the first continuance Secondly q 1. Pet. 1.2 multiplication Thirdly fuller manifestation of Gods fauour to this people Obser By degrees God manifests his fauour to his children and by drops as it were instills the feeling of his loue Let not Christians wonder at it when as of Christ it is said hee grew as in stature and wisedome so in r Luk. 2. â—â— fauour with God Shall we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only and ostensiué in stature wee are sure really why not also in wisedome and fauour with God as * Ambros de incarnat Dom. Sacrament c. 7. Fulgent ad Thres lib. 1. S. Ambrose Fulgentius and other Auncients long agoe interpreted limiting themselues to his humanitie and that state of humiliation and poenalitie which for our sakes he vnderwent Neither see I how it should seeme strange being vnderstood of the manifestation of Gods fauour seeing we reade him complayning that hee was Å¿ Matt. 27.46 forsaken of God speaking ad sensum according to that no feeling of Gods fauour in the agonie of his Passion in the Saints of God it can by no meanes seeme a Paradoxe if that be true that our assurance of Gods loue is experimentall onely and their euidence none other then what ariseth from sanctification so much as thou art sanctified so much experience and sense hast thou of Gods fauour and if that be not perfited but by degrees as Ezechiels t Ezech. 47.3 4 Allegorie seemes to import by degrees is the fauour of God made manifest vnto vs. Vse 1 The more I wonder at their arrogancie that being Nouices only in Christianity dare prattle of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of assurance of Gods fauour to them in Christ that which others of longer standing and farre greater progresse in sanctitie dare not assume these yesterdayes men proclayme to haue obtayned To whom may I not say as ISAAC u Gen. 27.10 How haue yee found so soone my sonnes Gods loue is not presently x Rom. 5.5 powred into the heart but after many conflicts with doubtings combats with corruption experiences of Gods mercy gather we firmenesse rather then fulnesse of assurance Vse 2 No lesse maruell I at their peremptorinesse that allow to no man share in Gods fauour in whom are at any time doubtings of their adoption and truth of sanctification They erre not knowing the Scriptures nor state of their owne hearts Was euer any mans faith so firme but was sometimes encountred and after a sort mastered with distrust The Saints whose faith is most renowned in Scripture are found at times bewraying vnbeliefe That famous Moses of whom it is said y Heb. 11.27 He indured as if hee had seene him that is inuisible is found at length questioning the z Num. 11.22 power of God which hee had seene in all their passage by so many experiments proued Resolutely said IOB a Job 13.15 Though hee kill me yet will I trust in him yet reade we him wauering and distrustfully fearing lest by continued afflictions he should b Iob 6.10 11. deny the words of the Holy oâ—â— The summe is this It is our dutie c 2. Pet. 1.10 to endeuour assurance our miserie and sinne also to doubt of Gods loue yet our state generall in this life to be incumbred with distrustfull doubtings of Gods fauour to vs in Christ And of the Inscription thus farre VERS 2.3 We giue thanks to God alwayes for you all making mention of you in our prayers Remembring without ceasing your worke of faith and labour of loue and patience of hope in our Lord Iesus Christ in the sight of God euen our Father THe matter of the Epistle now followes It is spent partly in commendation of this people chiefly in exhortation first to perseuerance in the faith and grace receyued Secondly to progresse and going forward to perfection The three first Chapters perswade continuance the two latter progresse in Grace some other particulars are incidentally touched but these are the chiefe bent of the Apostle The mayne incentiue to perseuerance insinuated in this Chapter is the consideration of the rich Grace of God bestowed on them by the Apostles ministerie and the generall fame thereof in the Churches of God from both which forcibly is inferred the necessitie of their care to maintayne their station sith they could not be ignorant how much more desperate the case is d 2 Pet. 2.21 to reuolt from Grace then neuer to receyue it And out of Naturall principles accorded by Scripture know the price of a e Eccl. 7.1 good Name how much it exceeds the most precious oyntment And how much more inglorious and shamefull it is to cease to be then neuer to haue beene religious To this Argument the Apostle prefaceth with thanksgiuing to God the sole Authour of all Graces that they had receyued professing also his instance in prayer for their establishment and profection in grace to this end that they might neither be puffed vp with selfe-conceit by his ample commendation nor forget that their confirmation perfiting in grace was to be expected from that f 1. Pet. 5.10 God of all grace g Phil. 1.6 who had begunne the good worke in them In the words we haue two things first Pauls offices and acts of loue performed on their behalfe thanksgiuing and prayer to God Secondly his motiue or incitement thereto Remembrance of the graces of God bestowed on them three whereof are mentioned Vers 3. the three Theologicall vertues each of them amplified by their effects all by their soundnesse and truth in the sight of God c. Obser From Pauls act in giuing thanks to God for graces bestowed on this people is obserued how not for our owne gracious estate only but for others blessings in spirituall things we ought to be affected vnto thankefulnesse First Practice of h Luk. 15.10 Angels and i Gal. 1.24 holy Men. Secondly coÌ„munion of Saints Thirdly glorie thence accrewing to our God and Sauiour Fourthly our owne benefit arising from vse thereof in their communication by exhortation k Rom. 1.12 comfort example perswade it Larger handling and application of this point see in Annotations ad Rom. cap. 1. whither I remit the Reader The graces for which he giues thanks are Faith Hope and Loue Their nature may on some fitter occasion be hereafter handled their Description by effects here only take notice of their Faith working their Loue laborious their Hope attended with patience The worke of Faith there be that interpret all good offices and fruits growing from this radicall vertue of Faith towards God our Neighbour our selues some that worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perseuerance what if we take
it to glorifie GOD or to whine Prayse from men Et eris mihi magnus APOLLO Thirdly To know our owne Election and Regeneration is difficult therefore to know other mens impossible o 2. Pet. 1.10 Giue diligence to make your Calling and Election sure It is a taske of much toyle and paines such diligence else had not beene enioyned by the Apostle p 2. Cor. 13.5 Prooue your selues whether you be in the faith examine your owne selues hee doubles the exhortation to intimate that it s not a single search will serue to procure assurance and weigh but these Reasons First our willingnesse to bee deceiued and flatter our selues in nothing more then in our spirituall estate Secondly the small measure of Grace comparatiuely to the masse of corruption dwelling in our members Thirdly that counterfets of sauing Grace approching so neere the nature of it As to discerne a graine of Mustard seed in a heape of chaffe or in a masse of other seeds neere of kin vnto it so difficult is it to discerne grace in our owne hearts Fourthly the whole bodie of sinne must be mortified euery member of the old man mortified in a measure q 2. Pet. 1.5 8 9 All graces accompanying saluation in their number though not in their degree complete must be had and discerned to be had of him that will be sure of his Election and Calling Fiftly to which if we adde consideration of our partiall declinations frequent interruptions of the exercise of Gifts receiued the ebbing and flowing of Grace in our hearts together with the experience of all Gods Children that are truely such wee shall see it is no idle mans imployment to procure and maintaine assurance of his owne Election And shall we thinke it so easie to discerne another mans The taske is easie if Master Traske say true permit we our selues to the inspection of him or his disciples we shall presently attaine that assurance that with so many sighes and grones and strong cryes and teares we scarce at last procure in any measure of infallibiltie or vndoubtfull certaintie Fourthly Consider the manner of ascending to assurance of Election and Saluation wherein I may iustly suspect these men are yet vncatechized the conclusion will easily appeare It is by discourse the ground whereof GODS Spirit layes downe in Scripture in generall Propositions The assumption is made by our owne spirits assisted and sanctified by the Spirit of God Suppose thus r Rom. 8.14 17. They that are led by the Spirit of God are the Sons of God and heires annexed with Christ I am led by the Spirit of God I therefore a Childe of God and Heire of Saluation in like sort Christ is ſ Heb. 5.9 Authour of Saluation to all that obey him I obey him therefore to mee is Christ Authour of Saluation The proposition we are assured of certitudine fidei the assumption only certitudine experientiae out of that taste we haue had of Gods goodnesse and experience of his Spirits power in sanctfying vs. Can I feele and experimentally know the impressions of Gods Spirit on another mans heart taste I the sweetnesse another feeles in Gods infusion of his loue into his heart by the Holy Ghost giuen vnto him Is my Conscience witnesse of GODS wayes to another mans soule or of the actions of another mans heart If not where is mine infallible knowledge of another mans Election and Regeneration That t Hose 2.17 Manna is absconditum that is saith an Ancient the sweetnesse felt of Christs dwelling in the soule is not seene of any but felt of the Eater the name on the white stone none knowes but hee that receiues it the benefit of adoption is not knowne but by experience Fiftly I would now tell him out of Ieremie how u Ier. 17.9 deceitfull the heart of man is aboue all things who can know it but that hee hath forestalled mee professing that in this iudgement he hath not to do with the heart but with the Spirit that sanctifieth the heart But Good Sir will you discerne so infallibly the Spirit sanctifying the heart and not see the heart he sanctifieth fidem tuam No that is not the meaning But this knowledge hee receiueth not from mens hearts but from the Spirit that searcheth the hearts and tryes the reines From the Spirit I demand speaking to him in the Word or by secret inspiration Non redoles sed oles I assure you you smell strongly of the Euthusiasme of Anabaptists Familists the fathers of your Faction And of the question thus farre It remaines now to bee enquired whether Paul speakes after Iudgemēt of infallibility not rather of that of charity Of that of Charitie only was and is my resolution The Reasons these The certainty and firmenesse of perswasion expressed in the terme of knowledge he extends to all in this Church of Thessalonica for for them all he giues thankes Verse 2. And was his perswasion so infallible of all in this Church A strange Church visible was in this Citie and such I dare say as the earth neuer yet affoorded since men were multiplyed on it wherein was no x Mat. 3.12 13 26. Chaffe mingled with the Wheate no y Aug cont Epist Parmen lib. 13. cap 3. Tares amongst the good Corne. Nunquid in agro dici potest quid paleis ad Triticum quando eadem radice portantur Nunquid in area vbi paritèr triturantur Sed vtique in horreo quid paleis ad Triticum said Saint Augustine sweetly The priuiledge of Heauen it is as of Gods Granarie to receiue Wheate only without Chaffe In the Field they grow together in the floore they are threshed together the separation is not made till they come to the Granarie In the Arke was a Cham in Abrahams Family an Ishmael in CHRISTS Schoole amongst the twelue z Ioh. 6.70 a Deuill incarnate Let him beleeue that lists in Thessalonica there were none in the Church but who were of it and that Pauls certaintie of euery of their election was infallible not subiect to error If this reason perswade not that other will enforce Cap. 3.5 Lest the Tempter had tempted you and our labour should be in vaine It should seeme then he was something fearefull of their Apostasie and iealous lest that might befall them that hee mentions to the Corinthians that they a 1. Cor. 15.2 had beleeued in vaine Can wee thinke hee would feare the vtter Apostasie of any whom infallibly hee knew to be elected was hee to learne trow we that b Matt. 24.24 the Elect cannot possibly be so deceiued when as he teacheth so peremptorily that c 2. Tim. 2.19 foundation stands sure and the d Rom. 11.29 gifts and calling of God are without repentance and reuocation It remaynes then that his knowledge here professed was probable only not infallible If to any the terme seeme strange that a perswasion possibly erroneous should be stiled
MICAIAH by name and wee may by him inquire of the Lord hee is likely to giue vs as good resolution as any of the rest but e 1. King 22.8 I hate him why hee prophecieth not good to mee but euill hee dealt as a Minister desiring to please God What wonder if to Achab a carnall man his ministerie and person was so hatefull Not as pleasing men but God So then the mayne ayme of a Minister of euery Christian should be this so to walke that he may please God and be approued of him See 1. Thes 4.1 Col. 1.10 2. Cor. 5.11 His reason me thinks is binding we must all appeare before the Iudgement seate of Christ a motiue that should preuayle euen with vilest men please that Iudge at whose barre thou must one day stand to be quit or condemned according as thy person and actions shall please or displease him we pitie the folly and madnesse of that malefactor that standing at the mercy of the Iudge for life or death according as his after-carriage shall please or displease him will rather exasperate him then seeke by all pleasing meanes to make him fauourable such is our case we all are culpable before God and lyable to condemnation at his mercy wee stand to be either saued or damned his desire is but this that for the remaynder of our life wee so demeane our selues in holinesse and feare that wee may please him whom should not this reason perswade Let vs all labour so to serue him that we may be pleasing and acceptable before him in Christ Things requisite hereto some concerne the state of our persons some the matter of our actions some the manner of performance For the first two things there are that make our persons and actions displeasing vnto God First faithlesnesse Secondly fleshlinesse Of HENOCH there was report before his translation that he pleased God by good consequence it followes in Pauls diuinitie that therefore HENOCH f Heb. 11.5 6. had faith in Christ inasmuch as without faith it is impossible to please God The reason is plaine because all the faithlesse mans actions whiles hee is such are censurable according to termes of the Law wherein the least blemish or imperfection adiudgeth the performer to condemnation here is the priuilege of the Beleeuer his obedience done in weaknesse so be it in sinceritie is sure to find acceptance with God for Christ his sake to whom Faith knits vs and whose perfections it giues vs interest vnto A second thing in the person making actions vnpleasing to God is fleshlinesse They that are in g Rom. 8.8 the flesh cannot please God all things sauouring flesh are stinking in the nostrils of God euen our best actions that haue rellish thereof this the reason why those vertuous actions of Heathens were in them so abominable because their persons were faithlesse and fleshly God approues his owne works in vs. Secondly for the matter of our actions they must be such as haue warrant from the Word of God prooue what is acceptable vnto God and h Rom. 12.2 what the good and acceptable will of God is Whatsoeuer is contrariant to his will that is grosly a sinne whatsoeuer is added to his will or but besides it that also abominable In manner of our seruice that it may be acceptable two things are requisite First that it bee tendred to our God i Heb. 12.28 29 in reuerence and feare Let euery act of seruice done vnto carry a rellish of awe and dread of that endlesse Maiestie Thinke when thou commest to heare how great a God that is in whose presence thou standest whose Word thou hearest a God that is in his wrath a consuming fire and learne as Isay k Isai 66.2 to tremble at his Word c. Secondly In sinceritie and singlenesse of heart as vnto the Lord that pondreth the hearts which is with God a thing so much set by that hee esteemes it as perfection And of Pauls behauiour thus farre his motiues follow First Meditation of the great fauour God had vouchsafed him in trusting him with the Gospell Secondly Consideration of Gods Omni-science and power to discerne hearts In the first considerable are First The effect that meditation had in the Apostle Secondly The fauour it selfe It made him carefull to please God So workes the meditation of Gods fauours in a gracious disposition so ought it to doe in all men that they become carefull to please God Compare Rom. 12.1 Deut. 7.7 8 11. Iohn 24.14 Luke 7.47 More specially thus conceiue the specialtie of Gods fauour in trusting him with his greatest treasure was it that chiefly preuayled Obser The preferment God giues any of vs in his fauour ought specially to perswade obedience and care to please God He had dealt with Israel l Psal 147.19 20. so as with no other Nation they of all others should therefore be excited to prayse him and liue to his glory more mercifully with vs said MOSES then with our m Deut. 5.3 Fathers in making this Couenant with vs so much more should we thinke our selues obliged to obedience See also Mat. 13. The more odious is the turning of Gods grace into wantonnesse the abuse of his patience to securitie his mercie to presumption his loue to licentiousnesse yea the fauour of fauours Christs death is made occasion of the vilest abominations So did not Dauid nor so Paul they haue least share in Gods fauours that thus abuse them to licentiousnesse Our dutie it shall bee for our better excitement to cheerefulnesse in Gods Seruice to take notice of the specialtie of his fauour and louing kindnesse towards vs. There is not nor can be to Gods Children a greater prouocation to faithfulnesse in his Seruice nor is any thing in experience a greater clogge to our hearts in holy duties then that vnwise and enuious casting our eyes on others preferments in Gods mercy with neglect of our owne while euery man thinkes God hath done more for others then for him It is good in this case to looke downewards and see how many are behinde vs in the fauours of God And here haue we a large field of comparison to walke in there scarce being any but may say in some thing or other God hath giuen him preeminence aboue many others Compare thy selfe as a man with other creatures as a Christian with other men as a sincere Christian with Hypocrites as such a Christian suppose a Magistrate or Minister with other Christians It was in Gods power to haue made thee a beast hee hath honoured thee so farre as to make thee a man to stampe thee with his owne Image hee might haue left thee as thousand others without God without Christ without hope in this World he hath made thee a member of his Church perhaps a liuely member of his Sonnes Bodie quickened with his Spirit a fauour denyed to many in the Church Perhaps a Minister his instrument and co-worker to the sauing
l 2. Tim. 3 25 26. his time giue them repentance if at any time we should not thinke our patience fruitlesse Secondly their bondage hard vnder Satan that easily leaues not his hold Thirdly their miserie by meanes of that bondage should make vs meekely compassionate To Titus like duetie is enioyned vpon other reasons First m Tit. 3.2 3 4 remembrance of our owne forlorne estate Secondly of the power and grace of God in our rescue Such meeknesse beseemes vs all towards the people of God that no waywardnesse except hopelesly obstinate should preuaile to make vs surcease paines in vsing meanes to gaine vnto Christ That hastie hot spurre-humour of many Ministers and people so soone wearie of weldoing because they see not present successe of their endeuours sorts not with Christian meeknesse or compassion It hath I confesse great examples but none without checke Thus let vs thinke First many a wholesome admonition holy Sermon sweet motion of Gods Spirit neglected wee in dayes of our vanitie had the Lord beene as carelesse of vs as we are of our Brethren we had still continued in that damnable estate of disobedience Secondly the purchase is excellent if at any time God giue oportunitie to gaine it such as we should thinke cheape rated at any paynes we can take to procure it n Iam. 5.20 Thou shalt saue a soule and couer a multitude of sinnes Thirdly perhaps the cause of so little good doing by the meanes sticks in our selues through First lacke of prudence to obserue circumstances or secondly neglect of prayer to God for his blessing vpon our endeuours The second branch of gentlenesse is Placiditie a pleasing kind of carriage fitted to yeeld all good contentment to our Brethren so far as may stand with good conscience So Paul professeth to haue become a o 1. Cor. 9.20 22. Iew to Iewes weake to the weake all things to all men in things indifferent that by all meanes he might winne some so runnes his iniunction to all Gods people not to p Rom. 15.2 please themselues but euery man another in things that are good to edifying The ancient Caueat must here be remembred that this rule leads ad Aras onely permits not to gratifie another with violation of our owne conscience In things lawfull become all to all to winne some but take heede how thou inferre the good fellowes Conclusion therefore to become mate for euery pot-companion to runne with the intemperate to the same excesse of ryot so doe good to others that thou destroy not thy owne soule by clogging it with the guilt of sinne q Ephes 5.11 haue no fellowship with the vnfruitfull works of darknesse saith this Apostle that in things lawfull commends to vs by Precept and practice care to gratifie and yeeld contentment to our brethren Vse 1 They are therefore too quarrelsome censures of rigorous people that taxe as breach of duetie in a Minister all sociable ioyning with their people in matter of honest and lawfull recreation and would exact all after the rule of some more austere in that behalfe It is not vainly noted by our Sauiour r Matt. 11.18 19. IOHN BAPTIST came neither eating nor drinking the Sonne of man came eating and drinking the one by austeritie the other by more familiaritie laboured to gayne to Gods Kingdome he is ouer-rigorous that interdicts to any sociable conuersing either with Nouices or Aliens as in things indifferent or tempering his demeanour in things of that nature so as vpon reasonable obseruance he shall finde to bee fittest for their gayning vnto Christ Vse 2 Secondly no lesse blame-worthy is that neglect of brethren in vse of Christian libertie in things indifferent thinking he benefit lost if either loyaltie or charitie must limit the vse of it Thus did not Paul As a Nurse vnderstand not a Nurse mercenarie but a nursing mother whose affections are most tender therefore it is added her owne Children Obser With what tendernesse of affection a Minister should bee deuoted to his people is the note If any more tender then another that affection should a Minister expresse In similitudes thus haue we our Predecessors professing their loue ſ 1. Cor. 4.15 As Fathers t Gal. 4.19 As Mothers here as nursing Mothers Timothie his great commendation was that hee would euen u Philip. 2.20 naturally care for the welfare of Gods people To naturalize this tendernesse of louing affection these meditations are forcible First of their miserable state in nature Secondly dangerous station in grace When our Sauiour saw the people as sheepe without a shepheard x Matt. 9.36 he had compassion the word signifies the yearning of the bowels such as is in the most tender pitie and compassion Thirdly of the deare price they were purchased withall y Act. 20.28 the bloud of God Fourthly the comfort accrewing to vs by their happinesse though the people by vs haue their saluation yet we by them our Crowne z Dan. 12.3 encrease of our glorie But that which wil most affect is experience of sorrowes remembrance of our owne miserie in nature Compassion is best learnt by experience wherefore our high Priest a Heb. 4.15 that hee might be mercifull tastes of our infirmities and temptations And the Lord seemes to haue said enough to procure from Israelites pitie of strangers for that themselues had beene Pilgrimes b Exod. 23.9 and knew the heart of strangers So being affectionately desirous of you c. for farther amplification of his loue towards them he mentions the effects and fruits of his loue which he felt in himselfe especially his liberall disposition and kind-heartednesse as we may call it so great that hee professeth hee could haue found in his heart to impart vnto them with greatest contentment the dearest things not the Gospell onely but his owne Life Obser So liberall is loue if not prodigall of the dearest things to those that are deare vnto it c 1. Cor. 13.4 Loue is bountifull this franke disposition see in Loue. First of God to Man Secondly of Man to God Thirdly of Man to Man In loue d Rom. 8.32 God spares not his owne Sonne but giues him to die for our sinnes that Sonne of GOD in like loue communicates himselfe his Life his Soule his Spirit his Prerogatiues his Kingdome In some answerablenesse of affection the Saints e Heb. 10.34 suffer spoyle of their goods with ioy f Reuel 12.11 loue not their liues vnto death no g Exod. 32.12 32. not their saluation in cōparison of Gods glorie For their Brethrens sake h Act. 4.32 34 35. sell their possessions and expose them to common vse yea lay downe their liues for the Brethren If this be the propertie of loue where is that vertue to be found amongst men with the Lord himselfe we are desirous to indent mincing the matter with niggardly limits when he calls any thing from vs for support of his
glorie so farre as may stand with reputation saith the ambitious so farre as with peace and good will of Neighbours our popular men-pleasers are for the cause of their God Had the Lord Christ been so straitned in his bowels to vs-ward what had become of our poore soules hee had glorie and honour the same with his Father yet for our sakes emptied himselfe and became of no reputation humbled himselfe to death euen the death of the Crosse and stand we with him on termes of reputation I cannot wonder at our Nabal-like churlishnesse those thoughts and deeds of Belial towards our Brethren when with our God and Sauiour that i 1. Tim. 6.17 giues vs all things so liberally to enioy we deale thus niggardly he hath nothing of the soundnesse of loue towards God or Men that is thus illiberall and pinching in his affection Not the Gospell onely but our soules by an vsuall Metonymie our liues whether by paynes in preaching or by persecution the latter is resolued on by Interpreters May we not inferre it from Pauls practice as a duetie in a Minister to lay downe his life for the peoples sake the cause of truth requiring it I dare say Paul had no thought of his supererogating in this measure of Charitie but vnderstand this for the actuall performance is amongst the dueties that are dueties in casu not necessarily to be acted till the Lord call for life in way of Martyrdome yet euer must it be resolued on praeparatione animi And in case the cause of Truth and good of the Church call for it wee k 1. Ioh. 3.16 ought to lay downe our liues for the Brethren so much First Christs loue in dying for vs requires at our hands Secondly together with the good of the Church by first confirming weaklings secondly incouraging the timorous thirdly occasioning Aliens to enquire into the Doctrine whose sweetnesse is such whose diuine Authour so certainly knowne by the Teachers that life is not deare to procure it support and propagation First this measure of liberall resolution in loue towards Vse 1 God and his people let vs labour for First by this if by any meanes l Philip. 1.21 death becomes aduantage Euery child of God is a gayner by death most they that make a vertue of necessitie whom God honours with the Crowne of Martyrdome Secondly and if from any measure of loue to the Brethren we may conclude our m 1. Ioh. 3.14 translating from death to life most from this when life is not holden deare to purchase glorie to God good to his Church Secondly withall we must take notice of Gods tender Vse 2 respect to our weaknesse in these dayes of Peace and Libertie vouchsafed vs dispensing with vs for this hardship in Christianitie contented to trie vs with reproches only or such like flea-bitings of persecution wherein yet it were well if we bewrayed not too much delicacie Me thinks comparing our selues in these times with the Saints of God that haue gone before vs I cannot but as admire Gods power so maruellous in their weaknesse so wonder at our tendernesse readie to shrinke from holy practice and profession for reproches and a little losse of commoditie and ease Had wee liued in dayes of our Fathers when fire and fagot seemed an easie compendium of tortures what had become of vs Thus thinke God is mercifull to vs in thus tempering afflictions to our strength Withall by these light troubles takes tryall of our resolution and would perhaps prepare vs to greater tribulation The manner of Pauls inclination to these offices of loue remaynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would in that terme expresse that pleasance and contentment he found in the harshest dueties of loue towards this people And it must be obserued as a circumstance adding much grace to euery good performance when it is done with pleasance contentment and heartie good liking To preach the Gospell as of necessitie is scarce thanke-worthy to n 1. Cor. 9.17 doe it willingly hath approbation reward with God The Apostles speech seemes strange ye haue begunne not only to doe o 2. Cor. 8.10 but to will Is it more to will then to doe Not so but it is more to doe willingly then of necessitie because something we thinke must be done Hence find wee the will sometimes accepted without the worke neuer the worke where this will is wanting in works of Mercie if there be p 2. Cor. 8.12 a readie mind a man is accepted though his gift be small yea in case of inabilitie though none at all In new obedience if the will be present defects flowing from infirmitie are winked at Martyrdome it selfe is not Martyrdome except it issue from loue and be commended by this complacentia Euidences of it take these First gladsomnesse and ioyfull entertayning occasions of weldoing Secondly such men are q Tit. 3.8 prouident forecasting to do good works Thirdly their griefe is not to doe but to faile in doing duetie the r 1. Ioh. 5.3 Commandement is not grieuous or burthensome but defects in obedience Meanes to procure and increase it first consideration of the glorious reward secondly the present peace and comfort conscience feeles in weldoing VERS 9. For ye remember Brethren our labour and trauaile for labouring night and day because we would not be chargeable vnto any of you we preached vnto you the Gospell of God THE Apostle in these words makes probable his protestation of so heartie wel-wishing to this people Reason enough they had to thinke him thus kindly affected towards them for that on such termes of hard trauell and handy labour hee forbare exacting maintenance due for preaching in fauour of them The words abound with occasions of question wherewith men of corrupt mindes lacking better imployment haue pestered them That is first whether Paul in this practice did supererogate So Papists affirme for herein he did more then was commanded Supererogatory workes in their Language are good workes done ouer and aboue enioyned dutie From other good workes they thus differ First Where there is a Commandement there lyes a bond vpon the Conscience to doe so and no otherwise In these of Supererogation the Conscience is not bound they are left to our discretion to doe or omit Secondly Matters of Precept if they bee done haue reward if omitted punishment In workes of counsell the omission hath no punishment the performance hath greater reward Obiect Such they conceit was this fact of Paul had hee preached for his hyre hee had done nothing against dutie therefore preaching on free cost he did supererogate Answ There are duties ordinary that bind simply to all times and occasions There are duties extraordinary or in casu vpon speciall occasion Example to preach the Gospell is a dutie ordinarie euer binding a Minister Woe to him if he preach not to preach freely is not alwayes a dutie yet in case eyther necessitie of the Church enforce it or
of God but what of God or his Will they know not For remedie consider first this Word of God that you so sleightly regard is that that one day r Job 12.48 shall iudge you Secondly and it is not amongst the least of Gods spirituall plagues to be giuen vp Å¿ Isai 6.10 to drowzie and dull eares Thirdly the last is the t 2. Tim. 4.3 4. itch of the heare listning rather to fables then to the wholesome words which are according to godlinesse insomuch that whoso will be so friuolous as to pester his Sermons with idle and impertinent stories neuer so fabulous finds attention in our people much more serious then hee that with greatest euidence of the Spirit and power deliuers the deepe mysteries of saluation Secondly as with our best reuerence the Word of God must be receiued so with absolute faith and credence that herein wee may put difference twixt the Word of God and the word of man suppose thus whereas the words of the wisest and most iudicious amongst the sons of men iustly admit not only disquisition but contradiction because u Rom. 3.4 all men are lyers this honour wee owe to the Word of God with absolute credence without any suspence of iudgement or contradiction to entertayne it very x 2. Cor. 10.5 thoughts must be subiected to Faith when once wee know the mouth of the Lord hath spoken it for the witnesse of God is greater then mans I what the Lord auoucheth who dare denie him credit And howsoeuer something brought to vs for the Word of God may iustly be examined because there be that say Thus saith the Lord when the Lord hath not spoken by them yet when once it shall appeare to be the Word of the Lord to question the Truth thereof beseemes rather Atheists then professed Christians Where comes to be reproued not onely that generall infidelitie of professed Atheists questioning the Truth of Scripture but all the particular vnbeliefe of our people that hearing any thing euen with â—â—ynest demonstrance taught aboue power of nature or their shallow conceit not only enquire as NICHODEMVS How can these things be but resolue of the negatiue These things cannot be y Act. 26.8 Why should it seeme a thing incredible that the Lord should rayse the dead reedifie the body out of the ruines made by death that could at first build it out of nothing To this day seemes it more then a probleme a meere paradoxe amongst our people The very Commandements where they are crossing to corrupt humours are cancelled at least sleighted and shifts studied by defiled consciences to diuert that stroke that pierceth from the consideration of their diuine Authour Thirdly the last thing in this manner of receiuing the Word of God is the absolute subiection of the conscience to obedience that whereas all the commands of men are limitted to their rule and absolute obedience is due to no meere creature how authorized soeuer This Word of God must so be receiued that z Exod. 19.8 whatsoeuer the Lord shall command we must resolue to doe Where the taxe lyes heauie vpon our licentious Hearers comming to heare with reseruation of purpose to continue their sinnes and desire to haue conscience at libertie to obey or disobey as themselues see fitting They must giue Preachers leaue to talke they will giue them the hearing Obedience shal still be at their libertie and choice wherein and how far to yeeld it let these consider who said God is a Law-giuer a Iam. 4.12 able to saue and to destroy that suffers b Heb. 2.2 no transgression or disobedience to passe without iust recompence of reward Which also works c. The fruit of such receiuing the Word followes It works mightily in them that beleeue So liuely and mightie in operation is the Word of God in due manner receiued transforming the Hearers into the Image of it selfe in such sort that what it prescribes it workes prescribing Faith it â—â—rks Faith vrging Obedience it works Obedience commanding Knowledge it enlightens to know strange and wonderfull is the vertue of it receiued as it ought It makes the Churle liberall the Profane holy the Drunkard sober the Adulterer chaste c. There is no dutie so harsh to flesh and bloud so crossing to profit pleasure any thing but it preuailes with conscience of such Receiuers to practise Vse I spare touch of Euthusiasts blasphemie in whose language it heares nothing but a dead Letter aduising our Hearers to notice the true cause of so little efficacie of this mightie Word in their hearts commonly it is imputed to the Minister either his gifts are weake or his affections cold or his heart not vpright The fault must needs be the Ministers if the Word be not effectuall in the Hearers Truth is these all or some may be impediments yet who hath not seene mightie effects of weake gifts in the Minister c. Rather sticks the cause in the people not hearing with what reuerence faith conscience that this Word of God should be receiued withall They come to heare as Athenians for noueltie or as the Iewes in Ezechiel for pastime and recreation or as Criticks to censure the gifts of the Minister who maruels if they depart without profit or experience of the power of this mightie Word of God whose actuall efficacie requires due disposition of the Receiuer VERS 14. For yee Brethren became followers of the Churches of God which in Iudea are in Christ Iesus for yee also haue suffered like things of your owne Countrimen euen as they haue of the Iewes THe Apostle proues by a signe the effectuall working of the Gospel in this people that signe is their willing and constant enduring afflictions for the Gospels sake set out in a comparison of Likes or Equals As the Churches of Iudea so these suffered First the same things Secondly from like men Obser The supernaturall vertue of Gods Word is here remarkeable as in many other things so in this that it so rauisheth the affections with loue of it that it makes vs willing to suffer any affliction for it That this is supernaturall the enmitie betwixt it and the nature of man sufficiently shewes There is nothing which a man more naturally hates then the Word of God insomuch that what it commands nature rebels against therefore because the Law commands it what it forbids nature desires because the Law forbids it And this as true of the Gospell as of the Law How stormes mans nature against that doctrine of the Gospel teaching the whole of our saluation to be the worke of Christ and the grace of his Spirit vs to be nothing in merit or abilitie to further in any sort our righteousnesse or saluation what power but supernaturall can worke this change in the nature of man to make him preferre in his loue that which he so naturally hates before wealth pleasure honour life it selfe Augustine to some requiring miracles to proue
aboue all other is eminent similitude of manners and affections without sight As we are all quickened by one Spirit so wee are sure what gracious affections are in our selues the same are in all others partakers of the same Spirit what care we haue of others the same we know all Saints to haue of vs c. This is the preeminence of Christian Amity aboue all other Friendship whatsoeuer Augustin Saint Augustine notes of Friendship foure kinds First Naturall where the bond is Nature Secondly Carnall where the glue is flesh Thirdly Mundiall where the tye is profit Fourthly Spirituall where the linke is Grace and the Spirit of God To this last belongs eminence in the point of indissoluble continuance Naturall affections some Monsters haue put off want of presence diminisheth Carnal affection euery little vnkindnesse discontinuance in euill abateth Mundiall Friendship where gaine and profit makes the vnion want of fruition vnlooseth Spirituall Amity nothing dissolueth no not that which dissolues all others lacke of societie Vse So that the out-cry of carnall men against the Gospell in this behalfe is groundlesse loue they say and good Neigh-bourhood is by it banished out of the Country Religion changeth our loue destroyeth it not knits affection so neere as no other bond can possibly conioyne them And what I wonder is the loue men lacke except what Peter cals neighbourly running to the d 1. Pet. 4.4 same excesse of Ryot what brotherhood but as Moses reports of Simeon and Leui e Gen. 49.5 brotherhood in euill No other Amity I dare say is hindered by the Gospell then Saint Iames saith is enmitie against God Endeuoured more abundantly c. and with great desire Obser Gracious affections the more they are opposed the more feruent they grow by opposition their feruour is increased the Spirit suppressed in Elihu is f Iob. 32.18 as Wine that hath no vent The Word in IEREMIE as g Ier. 20.9 fire in his bones As Lime is inflamed by Water as a streame growes more furious by obstacles set against it as cold in winter increaseth heat in the stomake so doe oppositions gracious affectiōs As corruption in carnall men becomes more sinfull by the Commandement so Grace in Gods Children by that that would suppresse it First In temptation Faith vsually claspes closer to Christ Prayer is most feruent vigilancy greater against the Aduersary meanes with more diligencie attended Secondly Afflictions increase Patience excite to seeke the Lord more diligently Thirdly Euen sinne it selfe occasionall encreaseth Grace Gods Children rising againe become sollicitores timoratiores circumspectiores feruentiores as it were to make amends for former remissenesse Whether the Lord would shew his Grace to bee no whit inferiour to corruption that as corruption in Nature stormes most when it is opposed by the Commandement so Grace growes more feruent by Satans oppositions Or whether Gods Children begin to thinke there is some extraordinary excellencie in that whereof Satan labours to depriue them and therefore striue the more to maintaine it How it comes to passe I determine not but vsually wee see it true gracious affections are increaby oppositions This discernes Counterfeits from current graces these are inflamed those quenched by oppositions There is something like faith that is but shaddow of it wouldest thou know it from that faith that saues when h Mat. 13.21 persecution ariseth for the Gospell such beleeuers goe away There is something like loue that is not loue to Gods Ministers and Children wouldest thou know it from that Cognisance of CHRISTS Disciples Any thing crossing to corrupt affections turnes that loue into enmitie Plaine rebuke changeth it into hatred There is something like obedience that is not conscionable obedience thus thou shalt discerne it when any thing is to be lost by obedience rebellion is rather embraced How many Counterfeits masking vnder colour of Christianitie are here discouerd Generally men loue to sayle secundo flumine the streame must be with them if the current runne to prophanenesse that way they follow It is not Grace that is thus delicate to bee quelled with euery storme of opposition Grace is rather inflamed by what opposeth it But Satan hindered How Is a question frequent but not determinable whether by sicknesse or by imprisonment or tempests at Sea who can resolue But here may be noted Satans enmitie to Communion of Saints that part of it especially that stands in amiable conuersing and holy societie one with another On this occasion was raysed the persecution against Stephen thereby i Acts 11.19 to disperse the Church of God so great encrease and propagation he perceiued it to haue by brotherly fellowship and sociall conuersation The excellent fruit and comfort of brotherly fellowship thereby appeares vnto vs. The rule is good what Satan specially opposeth therein is some speciall excellency for our comfort Well weighed this shall be found next to publike ordinances the most profitable First for Comfort Secondly Prouocation Thirdly Encrease Fourthly Confirmation Loue brotherly fellowship forsake not gatherings together of Saints thinke not vncharitably the times are so euill as to inhibit vs meeting for religious conference Walke wisely and cut off occasions of speaking euill from the Aduersary VERS 19.20 For what is our hope or ioy or Crowne of reioycing Are not euen yee in the presence of our Lord Iesus Christ at his Comming For yee are our glory and ioy THE Apostle makes probable his desire of their presence by that esteeme hee held of them and that benefit hee expected from them They were his hope c. No maruell if their companie was so longed for Quest How his Hope Ioy Glorie Answ The Greekes Scholiast and Theodoret suppose the Apostle to put on him the affection of an indulgent Father and in such like passion of loue thus to stile them Secondly There are that thinke he so stiles them materialiter the matter of his hope the proofe of whom hee conceiued hope Thirdly What if hee entend to teach that from their conuersion he conceiued hope of that glory which the Lord hath promised to thee that turne others to righteousnesse that the sense may be the meanes of his hope and glory Obser Certainly the gayning of soules to Gods Kingdome is no small piller to support our hope of saluation and a pledge to vs of our glory so runnes the promise They that k Dan. 12.3 turne others to righteousnesse shall shine as starres How should this animate vs to be instant in season out of season to bend our forces to rescue our people out of the snare of the Deuill First their conuersion no small l 1. Cor. 9.2 seale of our sending Secondly a secondary euidence of our owne Renouation Thirdly a pledge of our sharing in the highest degree of heauenly glory Therefore said Salomon m Prou. 11.30 He that winneth soules is wise he if any layes vp for himselfe a good foūdation against the World to come
make vs watchfull how we giue way to like temptations In all is the same inclination naturall to Apostasie and were it not wee are o 1. Pet. 1.5 kept by Gods power to saluation like would be our issue I beseech you therefore beware how yee p 2. Cor. 6.1 receiue the grace of God in vaine lose not the reward of your hearing praying obeying all things feare to be noted of backesliding or to abate any thing of your discreet feruour No state is more discomfortable then that of Apostasie better neuer to haue knowne then q 2. Pet. 2.21 knowing to turne backe from the holy Commandement Will it be amisse to acquaint you with the wiles of Satan and by what degrees he insensibly drawes many into that state First from feruencie he leades to temper to moderation as plausibly hee termes the r Reuel 3.15 lukewarme worst temper of the soule in deuotion Not good he saith to be ouer-egre we may Å¿ Eccl. 7.16 be iust ouer-much there is a reason in all things by which pretence of discretion how many haue left their first loue and falne into profane neutralitie Secondly alluring to carnall libertie vpon former euidences of Gods fauour and suggestion of vnchangeablenesse of Gods loue and the irreuocablenesse of his gifts and calling True suggestions But how I wonder can they thinke themselues amongst the Called according to Gods purpose that turne his grace into wantonnesse when as the t 2. Pet. 1.10 2. Tim. 2.21 euidence of that calling and election is care to depart from euill They should remember that though it be necessarie to repent in hope yet it is dangerous to sinne in hope * Bernard de Annunc serm 3. It is Infidelis fiducia solius maledictionis capax quando in spe peccamus Cause enough such haue to feare lest former signes of grace were shaddowes only of that grace that saues or the Hypocrites flashes their strong delusions Thirdly there is yet a third and it is much amongst men that loue to make experiments in earthly vanities and to proue whether it be not possible to preserue their wisedome with a little indulgence to the flesh Salomon in that humour made shipwracke of good conscience u Eccl. 2.3 whiles he desired to proue his heart with worldly vanities to see whether they could affoord him any such contentment as worldlings fancied to themselues therein In this case it is safest First to rest in Faith of the Word of God It tells thee all is x Eccl. 12.13 vaine to the feare of God beleeue it without proofe Secondly in euils it is safest to learne by other mens rather then by our owne experience Beleeue their relation that hauing glutted themselues therewith crie out of nothing but vanitie and vexation of spirit Were he not a mad man that seeing the infectiousnesse of the pestilence or leprosie in others experience would for more sensible proofe aduenture into infected houses should we not thinke him out of his wits that would not beleeue the fire will burne till hee had throwne himselfe into a scorching flame as furious and infatuate are they that throw themselues into the mouth of the Deuill to proue experiments of possibilitie in the rescue Annexe we preseruatiues against this dangerous euill First beware of y Psal 19.13 presumptuous sinnes sinnes against conscience and in pride and contempt of God committed If any shall z Deut. 29.19 20. blesse himselfe in his wickednesse vpon hope of Gods mercy to that mans sinnes the Lord will not be mercifull Secondly feare to a Ephes 4.30 quench or smother the sweet motions of Gods Spirit that would leade thee to perfection Thirdly in Gods seruice seeke not earthly things as if they were the reward of Religion By this occasion many haue reuolted from Faith and all feare of God for that they b Mal. 3.14 15. missed that ease and honour they aymed at in entring religious courses VERS 6.7 But now when TIMOTHEVS came from you to vs and brought vs good tydings of your Faith and Charitie and that yee haue good remembrance of vs alwayes desiring greatly to see vs as we also to see you Therefore Brethren wee were comforted ouer you in all our affliction and distresse by your Faith HItherto of Timothees sending to Thessalonica together with the causes thereof followes his returne thence and the report hee makes to the Apostle touching their gracious estate wherein are obserueable First the matter of the tydings and relation Secondly the effects of it in the Apostle The things he makes relation of are First their Faith Secondly loue to the Saints Thirdly specialtie of loue to the Apostle declared by two effects and properties of loue First remembrance of him Secondly and desire to see him The effects in Paul are First Comfort Secondly Life Thirdly Thanksgiuing Fourthly Prayer c. Obser Of your Faith and Charitie The frequent coniunction of these Graces in the Apostles writings occasions to obserue their vndoubtfull concurrence in the hearts of Christians Compare Col. 1.4 Philem. ver 5. 1. Thes 1. vers 3. c. Thom. 1.2 q 65. art 4. The question is ancient amongst Popish Schoolemen especially the followers of Thomas And is thus resolued To Faith they assigne a double subsistence one in genere Naturae the other in genere Moris The meaning of their termes thus conceiue Faith they say hath the truth of his subsistence in genere Naturae when it hath all the essentials of its Nature Scot. in 3. Dist 36. ad Art 4. whereby it is distinct from other intellectuall habits and is principle of the proper acts thereof in respect of its proper obiects Suppose when there is wrought in a man a firme and voluntarie assent to diuine Reuelations for the authoritie sake of the diuine Reuealer Such Faith true in it kind who can denie may be without Charitie Faith true in genere Moris when it is growne to haue a vertuous subsistence in vs that is as Scotus interpreteth an acceptablenesse with God and becomes to be a disposition to beatitude and fit to attayne the vtmost superexcedent end This they confesse is not nor can be without Charitie In which opinion beside more obscure and Philosophicall explication what great oddes can bee discerned from that wee teach Euen we confesse there may be true Faith where Charitie is not true in it kind assenting firmely to the whole truth of God which some call Catholike some Historicall Faith But that there should bee iustifying Faith and such as giues vs interest to Christs righteousnesse and eternall life without Charitie wee hold a dreame phantasticall hauing no footing in the Word of God Faith that iustifies c Gal. 5.6 workes by loue If there bee any that workes not by loue Saint Iames saith d Iam. 2.26 it is a corps of Faith without life and power to iustifie vs in the sight of God yet followes it not hence
that they ioyne in the office of iustifying because they meet in the hearts of Gods children Knowledge is so coniunct with Faith in the mind that with many it goes for a part of Faith yet was it euer heard that knowledge speculatiue should iustifie vs in Gods sight we conclude then that iustifying Faith or to vse the Schoole terme Faith true in genere Moris is neuer seuered from loue of God and his Saints Vse Vse it to trie the truth of Faith which we seeme to haue receiued We liue in times wherin if the profession of men be true Christs question which implyes a prediction may seeme friuolous and his Prophesie vntrue Suppose yee that e Luke 18.8 when the Sonne of man comes he shall find faith on earth Sure if it bee true that our people generally vaunt of themselues neuer were times fuller of faith then these last dayes of which Christ prophesied a scarcetie and as I may say a famine of faith There is no man so prophane so ignorant so rancorously malicious against GODS Children but professeth faith as firme as Abrahams as effectuall almost as that of Martyrs Bring wee it to this Touch-stone Thou sayst thou beleeuest Christ dyed for thy sinnes Thou doest well so doth many an Hypocrite professe when his conscience tels him his faith is but fancie But wilt thou know O thou vaine man that faith without loue is dead faith workes by loue f Luke 7.47 and who so hath many sinnes forgiuen loues much the forgiuer and all that hee knowes beloued of him How wilt thou perswade vs thou hast perswasion of Gods loue to thee when thy heart tels thee there are none more odious to thee then those that are dearest vnto God In that league entred twixt God and his Church thus stands the case there is a communitie of Amitie and a communitie of Enmitie g Psal 139.21 Gods foes are their foes Gods friends h Psal 16.2 3. their friends Now blessed be God that keepes his hooke in the nostrils of his foes and in a Christian Gouernment restraynes by feare there were else no liuing for Gods Children on earth in this Generation so full of faith or rather so vtterly faithlesse More especiall Characters euidencing truth of Charitie First That which they loue in Saints is their Saintship though there be no other Load-stone of loue nor bond in Nature nor personall merits or the Image of God shining in them drawes affection Disciples are loued i Mat. 10 42. eo nomine because Disciples And to loue of this qualitie I dare say no faithlesse man can come Secondly To this let bee added that their loue is vniuersall and as I may say impartiall In it are comprehended k Col. 1.4 all Saints Any in whom they see the Image of God shining so farre as they can discerne they embrace in their loue And this wee may conceiue as a marke discerning whether we loue them as Saints or in other respects If grace be that wee loue in them where euer it shewes it selfe whether in noble or base poore or rich c. our affections are thither drawne There is in many a l Iam. 2.1 partiall and proud loue as Iames notes it whether it be sound or not iudge yee Rich and Honourable and men of Fashion though perhaps inferiour in grace yet haue the preferment in our Loue our Societie Conference Countenance c. The meaner sort whom God perhaps hath made more m Iam. 2.5 rich in faith more honoured with plentie of his grace euen for their meane estate are as meanly if at all regarded When may wee looke for Dauids spirit in such men A King to make himselfe n Psal 119.63 companion of all such as feare God and keepe his Precepts And that yee haue good remembrance of vs c. As to their faith was ioyned loue so in their loue is obserued a specialtie towards the Apostle They loued all Saints but had especiall remembrance of Paul him aboue many they desired to see Obser The points are two First Though none of Gods Children may bee excluded from our loue Secondly Yet there are that may haue specialtie and preeminence in our affections as Paul had with Thessalonians Christ loued all his owne yet is Iohn singled out with that speciall Encomium The o Ioh. 13.23 Disciple whom he loued Diuines anciently obserued a necessary order in louing The tye of affections in this kinde is foure-fold First Nature Secondly Societie Thirdly Personall Merits Fourthly Common Vtilitie First The common bond of Christian affections is Grace Hereto may be added that of Nature and Bloud that iustly makes it stronger It may bee questionable whether a man may preferre a Gracelesse Childe before a Gracious friend Of this I thinke is no question but that a man may loue a Gracious Child or Father or Brother more then a Gracious Stranger Secondly To this succeedes Societie and Co-habitation suppose in the same Nation Neighbour-hood Family 1. Tim. 15.8 Thirdly To these adde Personall Merits In which respect DAVIDS soule p 1. Sam. 18.1 claue so close to the soule of IONATHAN a man to whō for care he was so much indebted Fourthly Common Vtilitie So must publike Persons Magistrates Ministers haue preferment in our affections aboue priuate Christians As AQVILA and PRISCILLA layd downe q Rom. 16.4 their own neckes for PAVLS safetie they thought of him as Dauids Seruants of their King His soule r 2. Sam. 18.3 was worth a thousand of theirs The losse of one Paul to the Church of GOD is more then of thousands of common Christians Fiftly To these may be added the greater measures of Sanctification The LORD seemes notwithout cause to prescribe vs this order of louing perhaps to worke in vs a holy kinde of emulation and striuing to excell in gracious gifts and practices Certainly there is easily obserued in the holiest a desire perhaps from Gods owne inspirement to be deare and entyre to the Saints of God and a kind of ambition to be of more then ordinary esteeme amongst Gods Children It should seeme to this end that wee might all labour to excell in Grace that some might haue preferment in the affection of Gods people Vse It should moderate and restrayne the complaints of Gods Children of meaner ranke not much vnlike what we read amongst Greekes ſ Acts 6.1 Murmuring that their Widdowes were neglected in the daily Ministration Now God forbid the meanest amongst Saints should bee despised of the greatest There are some Offices of loue rathest to bee extended to the weaklings in faith Nam mater quem aegrotantem nouit filium August magis fouet saepiùs amplectitur Yet may wee not censure Gods Children as if they brake dutie because some are in affection preferred before others First The measures of Grace or common Vtilitie may make such difference necessarie Secondly And perhaps some cause of lesse esteeme stickes in
the persons thus seemingly neglected The Image of GOD the onely Load-stone of gracious affections perhaps in them hath more naeues and blemishes They make not so streight steps to their feet perhaps are after a fort t 2. Pet. 2.13 spots and blots in our Assemblies and too foule blemishes of their holy Profession I say not for particular infirmities they should bee excluded from our loue u 1. Pet. 4.8 Loue couers a multitude of sinnes Yet may not such bee offended if in such case they see not like manifestation of entyrest loue Austine August de doct Christ that thinkes our loue should bee equall to all in respect of the affection yet allowes a difference to be made in the effects thereof Wherefore it shall behooue them to wipe away those spots wherewith they blemish the amiable beautie of Gods Image that drawes affections of his Children And for vs all let it bee our care to labour for as much eminence in Grace as wee desire to haue in Gods Childrens loue The second thing here obseruable is how to Paul The man by whose Ministery they were conuerted the specialtie of their affection was carryed Where worthy our notice is the affection of a people that hath tasted the power and comfort of the Ministery Obser How deare to such those Ministers are by whom they haue receiued Comfort Conuersion Confirmation a Rom. 10.15 Their feete are beautifull The peoples dearest things their b Gal. 4.15 right eyes their c Rom. 16.4 liues are not thought too deare for them Examples LYDIA and the Iayler Vse So that they carry with them blacke markes of vnregenerate men and such as neuer tasted the power and comfort of our Ministery to whom our persons and Ministerie is so odious and except God giue them repentance for this besides all their other sinnes of reprobation Marke such men and tell mee if you finde them not the most prophane and ignorant in the Congregation And doe you wonder if to such men our persons be odious If Christ himselfe were on earth to preach vnto them I doubt not but hee should taste like measures as we yea as himselfe did at the hands of the Iewes Obser As we to see you So should there be recursus gratiarum an intercourse and exchange of kindnesse betwixt Minister and people Saint Paul cals for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That seeing d 2. Cor. 6.12 13 his heart was enlarged they should not bee straightned in their bowels Vse In this case I wish the complaint were not too iust on both parts Ministers of the people paynes they thinke they take neuer enough though they spend their strength Recompence other then words or kinde lookes they receiue from few I say as Paul If e 1. Cor. 9.11 you reape their spirituall things is it much to impart your carnals The people againe plaint as much of their Ministers they will haue their due but care not to doe their dutie There should be recursus gratiarum They are vnthankfull people that receiuing benefit of our Ministery returne no recompence of their loue and kindnesse And they are vnconscionable Ministers that take the hyre of Labourers and liue as Loyterers VERS 7. Therefore Brethren wee were comforted ouer you in all our affliction and distresse c. THE effects of this good tydings in the Apostle follow to bee treated the first is comfort and a kinde of sweetning the newes of their faith brought to his afflictions Obser Of all comforts the people can affoord to their Ministers there is none like this their holy courses continued See how Paul amplifies it It comforted him in all his afflictions put a new kind of life into him filled him with ioy vnspeakeable Like affection hee expresseth when exhorthing to vnitie he presseth it by this issue f Philip. 2.2 his ioy should bee fufilled q. d. still hee should thinke something lacking to his ioy whiles discords and such like fruits of the flesh bare sway in the people and as if nothing could bee added to his ioy if they walked as became the Gospell so speakes he With like minde Saint Iohn professeth Hee had no g 3. Iohn 4. greater ioy then to heare of his Children how they walked in the Truth As to a Father discreet and kindly affected no comfort is greater then the gracious demeanour of his Children I say then as PAVL h Philip. 2.2 Fulfill our ioy make our liues comfortable sweeten the bitternesse of our afflictions with your constancie in holy courses I dare say it is neyther your ciuill courtesie nor protection nor liberalitie nor any thing that can yeeld vs halfe the solace that the sight of your holy behauiour Wonder you at it First Gods Glory which wee hold more precious then our liues is hereby aduanced Secondly The assurance of our Calling our Crowne hangs after a sort hereon Thirdly The profit will bee yours whiles by this meanes wee are i Heb. 13.17 encouraged with more cheerefulnesse to doe our dutie As it euen k Ier. 20.8 9. kils our spirits to labour without fruit If these things mooue not oh yet let the comfort of your owne soules sway you Our ioy is something by your obedience yours will bee more l Psal 34.8 Taste and see how gracious the Lord is Once try the sweetnesse m Gal. 6.16 and peace that is felt in holy Courses Now heare how great cause haue we to complaine of a barbarous affection in our people Therefore running to the excesse of Ryot because they know it is Gall and Worme-wood to our soules Alas Brethren what haue wee deserued so ill at your hands that you should thus delight in our discomfort that spend our strength to saue your soules This account make how euer the griefe is ours for the present the horrour at last will be yours yee shall find it true that Abner speakes in his monition to IOAB n 2. Sam. 2.26 Surely it will be bitternesse in the latter end VERS 8. For now we liue if yee stand fast in the Lord. THE second effect life we liue if ye stand fast And not otherwise Life hath diuers degrees Hee liues that hath but breath or heat left in him more hee that hath vse of sense and motion Vita is vitalis when it is led with cheerfulnesse and ioy of heart Paul was aliue when he said o Rom. 7.9 he dyed but his life was as death discomfortable and bitter to him Enuie p Iob 5.2 stayes the silly one He liues in that death but is as dead because hee enioyeth not himselfe That the sense is this our life is liuely through the comfort wee feele in your perseuerance Some helpe we haue here for fuller vnderstanding of the sixt precept Wee vsually scant the sense of GODS Commandements whence it is that we so much fayle in humbling our selues for our transgressions and rest contented with meere ciuilitie crying out of
more of their lewd manners then of their learned Language Let Gods call bee our Load-starre His hand as the Cloud to Israel to mooue or pause according as it giues direction VERS 12. And the Lord make you to increase and abound in loue c. THE second thing requested is their increase and abounding in loue where the obiect and inducement is annexed Quest What may the Reason bee why hee insists so especially in loue Answ Exhortations to speciall duties yee may obserue vsually to haue one of these Reasons First Speciall defects in the people which was the reason the Apostle so much vrgeth e 1. Cor. 1.10 11 vnitie vpon the Corinthians f 2. Thess 3.10 11. labour to Thessalonians Secondly Speciall excellencie of the dutie Rather g 1. Cor. 14.1 prophecie then tongues rather h 12.31 charitie then all gifts It is the most excellent way Both perhaps had place in this people rathest the latter but thereof before and after The obiect wee here take notice of towards your selues and towards all men Obser The propertie of Christian loue is here obseruable imbracing all men onely seruato ordine So runnes the Precept * Mat. 22.39 Loue thy Neighbour whether he be so by co-habitation or friendly affection or Grace or Nature There is none but in one of these degrees is Neighbour vnto vs. Dauid indeed professeth i Psal 139.21 his hatred of Gods enemies But his hatred by the common glosse was of their sinnes not of their persons And though all offices of loue may not be extended to all yet some there are that may If wee mourne for reiection of those whom God hath cast off as k 1. Sam. 16.1 SAMVEL for SAVL l Rom. 9.2 3. PAVL for the Iewes there may seeme some errour but it is error amoris m Luk. 19.41 Christ weepes ouer Ierusalem If any should be excluded most probably our owne or Gods enemies for personall enemies the Precept is direct n Mat. 5.44 Loue your enemies And in as much as we know not whether Gods enemies shall persist in that state when they curse we must blesse and pray for them that persecute So o Luk. 23.34 Christ for Iewes crucifying and blaspheming p Acts 7.60 STEPHEN for his enemies stoning him to death Vse Pharisaical loue is detected hereby to be nothing lesse then Christian so limited by them to Neighbours in affection First Enmitie they professed to enemies Loue they limited to friends onely Their Sectaries still remaine amongst seeming Christians First yet saith our Sauiour Our q Mat. 5.45 heauenly Father whose children we would seeme doth good to the vnkind neither are we his children except in that extension of loue we resemble him Secondly and amongst r Luk. 6.32 33. Publicans and sinners it is receiued to retaliate kindnesse and to exchange good turnes Christian Charity should goe one straine beyond Heathenish loue To requite good for good is ciuill courtesie euill for euill malicious policie euill for good hatefull ingratitude good for euill onely Christian Charitie Secondly There are whose loue reacheth no farther then their Neighbours by cohabitation such was Sodomites loue The ſ Gen. 19.9 name of a stranger was odious vnto them Amongst Israelites the Lord assignes them t Exod. 23.9 to care no lesse then Widdowes and Fatherlesse And though wee yet know not by experience the heart of a stranger yet wee know not what we may doe u Heb. 13.3 We are yet in the bodie It may bee our lot as of ancient Saints to x Heb. 11.37 wander vp and downe destitute and to liue in exile Thirdly What should I speake of those whose loue scarce euer lookes out of their owne doores right Nabals in their greatest abundance Christians may we call these so scanted in their Charitie Charitie is a y Prou. 5.16 fountaine whose waters streame out as Riuers into the streets interdicting to none taste of necessary kindnesse Obser The inducements follow First his owne example As wee to you So ought Ministers to exemplifie in their liues what they prescribe to others See 1. Pet. 5.3 1. Tim. 4.12 First Else grow our persons and prescripts contemptible By being z 1. Tim. 12. types we preuent contempt The Scribes could not a Mat. 7.29 teach with authoritie in likelihood therefore because they bound heauie burthens for others shoulders b Mat. 23.4 mooued them not with the least of their fingers Secondly Yea holiest duties grow lothsome as the c 1. Sam. 2.17 people abhorred the Sacrifices through the lewd liues of the Priests Thirdly And our selues become d 1. Cor. 9.27 Cast-awayes hauing preached to others with some furtherance of their Saluation As Noahs Shipwrights built the Arke themselues perishing in the Deluge Vse Now LORD e Deut. 33.8 let thy Thummim and thy Vrim bee vpon thy holy ones that wee may all endeuour to ioyne to our light of doctrine integritie of life Of scandalous Ministers it is hard to say whether they doe more good by teaching or harme by their lewd practice the f Mat. 23.3 wisedome prescribed by our Sauiour is rare in our people Validior est operis quà m oris vox and plus mouent exempla quà m verba They seeing our neglects grow presently of opinion the duties are not so necessary nor the sinnes so dangerous when their Teachers are in both respects so dissolute Glorious is the reward of gracious Ministers and their g Dan. 12.3 recompence eminent As much more intolerable their h Mat. 23. damnation in case they blemish and preiudice the holy Doctrine by their lewd conuersation Secondly Thinke it spoken to you all as many as are called after the Name of the Lord he that said we are lights of the World commanded you also to i Phil. 2.15 shine as Lights in the middest of a crooked Generation k Tit. 2.10 to adorne the Gospell and l 1. Pet. 2.12 to winne aliens to loue of the truth by blamelesse conuersation It is vsuall with people to note Moates of Ministers and wee they say must liue as we teach else woe vnto vs. But is it not as true of you you must liue as you professe for though our fals hurt as fulmina yet yours as grandines And what auayles it to prescribe to children or to correct their disobedience whiles your selues practise what you condemne and chasten in them neglect doing of what you prescribe them VERS 13. To the end hee may establish your hearts vnblameable in holinesse THE second inducement is consideration of the gracious effect of their growth and abounding in loue in as much as hence flowes hereon depends their stablishing in vnblameable holinesse Obser The points are two First There is no stablenes of Grace seuered from Charitie Conceiue there are Graces transeunt as there are others permanent There is a m Mat. 13.21 temporary as well as
an impregnable faith To reprobate reuolts is granted illumination n Heb. 16.4 5. taste of the sweetnesse of the Gospell of the heauenly gift of the powers of the World to come but all transeunt Graces How differ they from those in Gods Chosen saue onely that they are not formed to a vertuous subsistence by loue Saith not the Apostle the same Knowledge of the truth they receiued but not o 2. Thess 2.10 loue of it therefore God sends vpon them strong delusion And againe he is therefore perswaded of Hebrewes such things as accompanie saluation because of their p Heb. 6.9 10. worke and labour of loue Obser To this adioyne the next point couched in the Text. Holinesse vnblameable holinesse issues out of loue and the best meanes to preserue the heart and life vnblameable in holinesse is to store it with loue Therefore said PAVL q Rom. 13.9.10 Loue is the fulnesse of the Law The whole of the Law is loue no dutie to God or man but loue inclines vnto No sinne but loue ruling restraynes from All defects in obedience issue from defect of loue loue of God makes carefull to know and obey him fearefull to offend him loue of neighbour makes carefull to preserue his honour life goods fearfull to impayre any his comfort that not without cause Paul prayes for abundāce of loue to preserue in holinesse all defects in holinesse issuing from defects of loue Vse What remaynes for vs but to be exhorted to striue for increase and abounding in loue towards God and man To this end what can bee more preualent then the Apostles propounding the excellencie of it In Christian duties it is good to take notice of their eminence and comparatiue excellencie as hath beene partly before obserued of loue The two here mentioned let neuer bee forgotten First Would we be assured the Graces God hath giuen vs are permanent and such as accompany saluation see if they bee accompanied with loue There is no stablenesse of any Grace seuered from loue Hast thou Knowledge so haue Hypocrites Hast thou Faith so haue Deuils Hast thou Loue so hath no Hypocrite nor Deuill Secondly And which of Gods Children desires not to bee kept vnblameable in his holy course of obedience What miserie like this to a Childe of God but in particulars to be r Rom. 7.23 captiued to the Law of sinne Wouldst thou liue vnblameable store thy soule with loue When loue failes obedience all holy dutie fayles The Angell of Ephesus ſ Reuel 2.5 6. slakes in his loue See how remisse and dissolute he growes in the maynest parts of dutie yea consider how little a breach of loue hinders weightiest points of dutie the least breach that may be is rash Anger euen that t 1. Pet. 3.7 1. Tim. 2.9 Iam. 1.19 20. interrupts our Prayers the weightiest of Christian Offices Meanes of increasing Pray u Eph. 3.18 19. to comprehend with all Saints what is the length and breadth and depth and height of Gods loue to thee in Christ I am deceiued if it silence not all suggestions of flesh and bloud any way opposing exercise of loue to men What wilt thou say he deserues not what deseruedst thou at Gods hand he loued thee freely He is an enemie When we were x Rom. 5.6 10. enemies we were reconciled to God Impious Christ dyed for the vngodly Vnthankefull thou more to God Prouoking God also is prouoked euery day and yet y Lam. 3.23 renewes his mercies with the Morning In a word there is no exception that flesh and bloud can put to our loue of men whereto GODS loue considered in the largest dimensions frames not full answere Secondly Emptie thy heart of inordinate selfe-loue remembring the singular commendations of loue extant in Scripture the emphaticall exhortations and excitements to loue there recorded are all intended to loue of Brethren not for our selues And of the first generall part of the Epistle exhorting to Constancie and perseuerance in faith thus farre The end of the third Chapter THE FOVRTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 Furthermore then we beseech you Brethren and exhort you by the Lord Iesus that as yee haue receiued of vs how yee ought to walks and to please God so yee would abound more and more For yee know what Commandements wee gaue you by the LORD IESVS HItherto of the first part of the Epistle spent in exhortation to perseuerance followes like instant exhortation to perfection progresse in Grace First generally propounded in the three first Verses Secondly particularly explayned to the cloze of the Epistle Cha. 5.23 In the generall exhortation obseruable are first the modus I beseech and exhort Secondly the matter to abound Thirdly Reasons pressing the practice First They had receiued how Secondly Know the Commandements c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Ministers taske is an endlesse taske there is still in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something left him to doe Hath he planted knowledge besides that it is true of all men they know but in part a Iohn 13.17 practice must bee vrged Is their practice approouable perseuerance must bee pressed Continue they in well-doing he must vrge their progresse that not without cause the Ministers toyle is paralleld with that of the b 1. Cor. 3.9 Husbandman so still is the end of one taske the beginning of another To c Ier. 4.3 breake vp the fallow ground of our peoples hearts that it may bee fitted to receiue the precious seed what labour requires it after the seed sowne there may d Mat. 13.25 grow tares sleepe wee neuer so little and there must be e 1. Cor. 3.6 watering of that we haue planted as of Egypt from Nilus Vse So that they little vnderstand the nature of their office that hauing layd some grounds of knowledge take vp their rest First knowledge is the foundation a great part of the building is behinde after that foundation layd Consider that as it fares with our owne soules so with our peoples How much adoe haue we to hold what we haue receiued much more to hale on our slow-backe Nature to perfection many are our ruines and decayes in Grace that need repayring Discomforts often arise fightings without feares within What wee feele in our selues let vs not doubt but our people are acquainted withall And wee cannot bee ignorant how neerely it concernes vs to see to our peoples as to our owne safety in case they perish through our negligence to vs they perish and we are f Ezech. 3.20 answerable for their bloud We beseech c. The manner of propounding in loue and meekenesse as Philem. 8.9 Apostles sometimes deale more peremptorily charging duties vpon the people with grauest adiurations 2 Tim. 4.1 1. Thess 5.27 The direction thus conceiue First persons Secondly states of persons Thirdly parts of the ministerie must be distinguished First some are of that temper that
toucheth them not at least tactu qualitatiuo so as to alter the disposition of their hearts and their propension to holinesse Answ Suppose it true first yet are not Caueats needlesse to men stablished in Grace as being preseruatiues against securitie and sanctified meanes to further perseuerance secondly but let it withall be remembred there are gifts of the holy Ghost incident vnto Cast-awayes Illumination Restraint c. some steps and degrees to Sanctification they also haue their taste of the Heauenly gift of the good Word of God of the Powers of the world to come dispositions and the inchoate habits of true Sanctification they are truly made partakers of who yet many of them fall away And let their fearefull relapsings be our feares and encrease our care to depart from Iniquitie VERS 9.10 But as touching brotherly loue yee need not that I write vnto you For yee your selues are taught of God to loue one another And indeed yee doe it towards all the Brethren which are in all Macedonia But we beseech you Brethren that yee encrease more and more HItherto of those two branches of Sanctitie Chastitie and Iustice A third is here specified Brotherly loue wherein are considerable first the dutie it selfe secondly the manner of propounding thirdly the reason why the Exhortation is so carried Touching this maine part of Holinesse loue of Brethren the surest euidence of our c 1. Iob. 3.14 translation from death to life the d Ioh. 13.35 Cognisance of a Disciple if it be enquired what it is thus conceiue it to be that fauourable and well-wishing affection that is in Gods children one towards another for Grace sake It implieth three things first loue of brethren secondly as brethren thirdly in brotherly manner First The speciall obiect of this loue are the brethren vnder that name come all that are e 2. Pet. 1.1 partakers of like precious faith and Spirit of adoption with our selues Not but that some degrees and offices of loue are due to enemies and aliens but the specialtie of affection is carried to such as are actually Gods children Secondly The Load-stone of this loue is their Brotherhood Disciples are loued f Mat. 10.42 eo nomine because they are Disciples Gods children because they are his children stamped with his Image sealed with his Spirit Thirdly The Modus is Brotherly that is first It is naturall and kindly flowing from inward propension and selfe-inclination needs no outward allurements or prouocations to procure it The very name of a Brother is potent enough to draw affections Secondly Impartiall whether poore or rich c. except where naturall affections are quite extinct the bowels yearne after brethren Thirdly Intire and feruent nothing breakes the bond of brotherly loue Proportionally thinke of Christian amitie in men partakers of the Spirit of adoption The euidences and fruits of it are first tenderest compassion and fellow-feeling of miseries secondly succouring their distresses and chearefull g Rom. 12.13 distributing to their necessities thirdly sociall conuersing together for mutuall comfort and edification So was the custome of ancient Saints and those were the times when Grace thriued in Gods children Now I know not how Brethren haue almost forgotten that they are Brethren and euery man stands aloofe when necessitie requires their succour My brethren these things ought not so to be We are all children of one Father partaking the same Spirit of adoption haue one hope of the same heauenly inheritance and that shared for the measures of it according h Mat. 25.34 35 40. as our loue and the workes thereof are more or lesse abundant The nature of the dutie is thus the exhortation to it we see carried Rhetorically the Apostle Orator-like insinuating himselfe and entering their bosomes as it were in transcursu With like artificium wee see him almost i 2. Cor. 9.1 wresting from Corinthians their contribution when Rhetorically he seemes to passe by that which his desire is to presse with greatest instance And how perswasiue with k Act. 26.27 28 Agrippa was that acknowledgement of his present faith Truth is the good opinion of him that perswades is more then many Arguments alluring and perswasiue with euery ingenuous disposition Withall wee must heed the differences betwixt flatterie and this holy Rhetorique First Flatterie ascribes good things where they are not This pious Rhetorique will see ground for commendation Secondly the flatterers aime in commendation is his owne commoditie These heauenly Orators therefore insinuate that they may lead on the people to constancie in good duties Like prudence is requisite in vs to prouoke to holy duties take notice of and commend the good that is in any thou knowest not what heartening prudent commendation may be vnto him The Lord himselfe lets passe no good thing in any though clouded with infirmities without laudatorie notice of it See Apoc. 2. 3. The harshnesse of many in their censures readier to vilifie the best things then to couer their imperfections how many hath it kept from entertaining holy courses If any be for the present alien though not without apparent hope of reclaiming he is straightwaies censured as another Elymas l Act. 13.10 enemie to all goodnesse and child of the Deuill Yea where Charitie cannot but discerne Seeds and beginnings of Grace except they haue presently attained the perfection of others all is as nothing But if by infirmitie any haue fallen though but in a particular all his former righteousnesse must be forgotten and in the sinne he hath done or not done but is fancied to haue committed he must die to our good opinion Learne wee to acknowledge and cherish by commendation the smallest good things in any wee know not how we may preuaile to lead on to perfection it is naturall to all men to be led with prayse And Gods Spirit tempering himselfe to our naturall inclination forgets not m Philip. 4.8 by that argument to perswade to holinesse For ye are taught of God to loue The reason why he is so sparing in pressing this maine part of Sanctitie is here subioyned Because they were taught of God to loue one another which also he euidenceth by their fact they did it to the brethren in Macedonia The inference of Enthusiasts and such like Phanaticall spirits hence is this that there is no necessarie vse of the externall Ministerie to Gods children because as the Apostle here affirmes they are all taught of God by his Spirit Yet if we consult with the same Apostle first he teacheth the Ministerie necessarie till such time as we are made n Eph. 4.12 13. perfect in Iesus Christ secondly chargeth not to o 1. Thess 5.20 despise Prophecie nor to forsake the Assemblies of Saints Because first decayes of Grace are incident into the most sanctified secondly dulnesse of Spirit growes vpon the most feruent thirdly forgetfulnesse of things best known creepes vpon the most mindfull fourthly and who can say he hath
attained perfection Sith then to helpe all these defects the Ministerie is ordained and by it the Spirit is effectuall who shall dare separate what God will haue ioyned together Answers to the Argument are thus framed first the Apostle must be vnderstood coÌ„paratiuely not as meaning they had no need of his commonefaction but not such need as men auerse from charitie Examples we want not of Sentences many in shew simple and vniuersall yet to be vnderstood ex parte and in comparison If yee were blind yee should haue p Ioh. 9.41 no sinne that is none in comparison not simply none Christ sent me q 1. Cor. 1.17 not to baptize but to preach the Gospell not so much to baptize as to preach Secondly though to instruct them as ignorants was needlesse yet to admonish and excite them as deficient in the measures of loue was not vnnecessarie and thereto tends the correction subioyned Obser Leauing them we take the Obseruation affoorded vs by the Apostle thus Gods teaching is alwayes effectuall and perswasiue it workes what it prescribes God teacheth two wayes first outwardly by his Ministers that is not alwayes thus effectuall secondly inwardly by his Spirit the degrees are two first enlightening the mind to know what by his Ministers he propounds secondly effectuall inclining the will and affectons to embrace and prosecute the duties knowne Euery one that hath heard and r Ioh. 6 45. hath learned of the Father commeth vnto Christ that is beleeueth in him Haec gratia à nullo duro corde respuitur August de praedestinat Sanct. cap. 8. God putteth his Law in their hearts and writeth it in their inward parts and so causeth them to walke in his Statutes Ezech. 36. How the Lord preuailes thus with the will of man is questioned betwixt vs and â—alâ—e Pelagians It pleaseth them that the Lord propounds to vs only pleasing obiects August in Ioan. traectat 26. fit to allure the will as when a shepheard shewes a greene bough to a sheepe or a father nuts and such like pleasances to his child fit to allure them As if there were some fitnesse in nature to be allured with spirituall things and the propension to bee affected with them were not of Gods meere inspiâ—ement and infusion First then said Paul amisse It is God that Å¿ Phil. â— 13 workes in vs to will and doe Secondly and vainely prayeth God to t Heb. 13.21 worke in vs what is wel-pleasing in his sight Thirdly as vnfittingly hath Moses taught the naturall u Gen. 6.5 inclination of the heart to be onely euill Fourthly and Paul put x Rom. 8.7 enmitie betwixt wisdome of the flesh and the Law of God Fiftly the heart saith Ezekiel must be y Ezech. 36.26 27. changed by the Spirit of God before we can walke in the Lords Statutes Sixtly and by old Schoole-Diuinitie the habits of Faith Hope and Charitie are infused rather then drawne out of the power of the soule And this is Gods teaching whereof the Apostle here speakes the giuing of Gracious abilities to doe that which is pleasing in his sight and not onely the exciting of the naturall power of the will and alluring it by pleasing obiects as Semipelagians dreame What euer the maner is the effect and fruit is ablenesse to doe and actuall doing what the Lord thus teacheth So that if any would know whether hee bee taught of God the surest euidence of election and our being within the couenant of Grace his Gracious abilities to holy dueties must be examined It is true of all such that Paul speakes of himselfe they z Phil. 4.13 can doe all things through Christ that strengtheneth them and in comfortable measure practise whatsoeuer the Lord prescribes knowing beleeuing louing obeying the truth So that it is meere hypocrisie that pretends absolute disability Abilitie is of two sorts First complete which is not incident into this life Secondly Competent for acceptation whereof all taught of God are made partakers First a Heb. 13.18 desiring in al things to liue honestly Secondly b Act. 24.16 endeuouring to keepe good conscience before God and man Thirdly c Iob 1.1 eschewing euill and working righteousnesse Fourthly and d Mar. 9.24 mourning for defects in obedience VERS 10. But wee beseech you Brethren that yee increase more and more THe exercise of loue in this people hath beene commended lest the commonefaction might seeme vnnecessary the Apostle corrects himselfe that they might not seeme to haue attained perfection or in no respect to want admonition There is in this verse something tending to their prayse as that to the Brethren of Macedonia their loue was extended something also wherein their defect is noted that to Macedonians onely their countrimen their loue was limited wherefore they are exhorted to increase more and more Obser The increase of charitie may be doubly conceiued It growes first extensiuely secondly intensiuely Extensiuely when it enlargeth it selfe to more persons then at first imbraced Truth is charitie the larger and wider it is the better Therefore yee may obserue restrained charitie alwayes to heare ill in Scripture as in Pharises limiting their loue e Mat. 5.43 to friends and such as were able and willing to f Luk. 6.34 retaliate kindnesse As on the contrary Abrahams beneficence is hereby amplified that it was almost g Heb. 13.2 promiscuous Not but that in some offices and measures of loue some may haue preeminence but vtterly it is a fault amongst vs if any especially of Gods people be excluded Reasons First the neerer wee come to our h Mat. 5.45 paterne in louing the more commendable is our charitie Secondly and to be impartiall in loue is no small euidence that our loue is without dissimulation Vse Be iealous of loue limited to men eminent in Grace or dignitie or linked vnto thee in amitie or cohabitation Some preferment let them haue in measures of loue Yet thinke first the meanest in Christs body are fellow members i 1. Cor. 12.22 and necessarie Secondly and no beleeuer is now k Ephe. 2.13 an alien Thirdly and Religion makes vs l Rom. 12.16 Psal 119.63 equall if it findes vs not so Intensiuely Charitie is conceiued to grow when the feruour of it is increased Such adding to the degrees of Grace receiued is necessary in all gifts most in charitie As being first m 1. Cor. 13. tot most fertile of all good fruits Secondly strongest bridle to corruption Thirdly that which seasoneth all other gifts and dueties Meanes to increase it first Labour to n Ephe. 3.18 comprehend with all Saints what is the height and depth and breadth and length of the Loue of God The more plentifull our apprehension of Gods loue to vs is the more are our hearts enlarged to loue God and his Saints Secondly Emptie thy heart of selfe-loue the bane and breakenecke of Christian Charitie Thirdly Be not curious
inuenit crimen etiam viri fortis accipit nomen tanto nequior quantò sub poculo inuictior So amongst vs he that drinkes most is counted the stoutest man Vomunt vt bibant bibunt vt vomant how great cause haue we to feare lest the Land for these and like abominations spue out her inhabitants What should I speake of what Habakuk in his time complained of f Hab 2.15 Forcing others to Drunkennesse Good God with what expence Many of the mind that to the Poore they spare not the least Mite yea thinke all lost that Wiues and Children partake and yet spare not to spend Pounds to make their Neighbours drunken Quid multa I know not any sinne but is rife amongst vs yet must I needs say none growne so rife or to such height as this of Drunkennesse And may I not say as Ieremie g Ier. 5.9 Should not the Lord be auenged on such a Nation as this What words may I vse to disswade it vnto men giuen to that sinne The Lord hath threatened vengeance of all sorts to deterre from it and we haue seene many exemplified on many First Beggerie saith Salomon is the hire of such as companie with Drunkards Secondly Famine God hath sent on whole Kingdomes to h Ioel 1.5 pluck the Cup from the Drunkards nose Thirdly By Hosea hee tells vs It takes away the heart Fourthly By Salomon the fearfull sinnes that accompanie it first Luxurie Veneri libero conuenit sayth Tertullian De Spectac these two Deuils of Drunkennesse and Lust are conspired and euen sworne together Nunquam ego ebrium castum putabo In Tit. Cap. 1. said Hierome secondly Stupiditie They haue smitten me shall he say i pro. 23.35 but I haue not felt it Fiftly In the bodie we see often loathsome ougly diseases monstrous mis-shapennesse till a man become a burthen to himselfe Hos homines an vtres vertiùs aestimauerim Amb. de Helia Ieiun cap. 17. said Ambrose in another sense Sixtly In the soule such insatiable appetite that wee may say of it as Tully once spake of Couetousnesse when other sinnes die with age Sola ebrietas iuuenescit Seuenthly And see if Drunkards be not reckoned amongst the damned Crue k 1. Cor. 6.10 that haue no portion or inheritance in the Kingdome of Christ and of God I might be infinite to set downe the bitter Inuectiues of Diuines and Heathen against it Ambrose said of them They bring on themselues the Curse of CAIN their motion is with trembling tanquam in paraly sin resoluti sayth Austin Pedibus ambulare non possunt Secondly They were wont to vse it pro equilleo saith Ambrose and it hath often fallen out in the euent what Torment could not wring out from men Drunkennesse hath Thirdly The Romanes held it good policie sayth the same Author to permit to the barbarous Nations of the Empire free vse of Wine vt ipsi soluantur in potus eneruati ebrietate vincantur It is much to be feared God in wrath hath giuen our people to this beastly sinne to vnsinew the people of the Kingdome and to expose them to easier victorie of the Aduersarie Thus much of this sinne to shew the odious nature of it too little I feare me to reforme the euill custome VERS 7.8 For they that sleepe sleepe in the Night and they that are drunken are drunken in the Night But let vs who are of the Day be sober putting on the Brest-plate of Faith and Loue and for an Helmet the hope of Saluation THe seuenth Verse containes Reason to presse the dueties of Watchfulnesse and Sobrietie in forme this They that sleepe and are drunken are so in the Night We are not of the Night but of the Day Ergo may not be drunken but sober The Allegorie for so I conceiue it vnfolded is this As those that giue themselues to sleepe and drunkennesse make choise of the Night to secret their sinnes from the notice of men and are few so impudent as to doe deeds of darknesse at Noone-day so seeing we liue in times of so cleare knowledge reuelation and are deliuered from the darknesse and Night of Ignorance it shall behooue vs to walke soberly and honestly vnlesse wee will be too too impudent in securitie and prophanenesse Obser The point we will here take notice of is the modestie of the times wherein the Apostle liued chusing darknesse and secrecie to couer their enormities The things they do are such as a Saint would l Eph. 5.12 blush to name themselues that do them are not so shamelesse but they chuse secrecie to commit them Euery one that euill doth m Ioh. 3.21 hates the light he meanes principally of Grace and Knowledge withall that of Sense which is the ground of the Metaphor Truth is God n Rom. 2.15 in Nature hath imprinted some principles of common honestie to restraine the headstrong inclination of corrupt nature vnto euill till they be vtterly extinct some remanents there are as of conscience so of modestie in doing euill Vse The more desperate is the state of our times and people and no doubt those modest miscreants amongst Gentiles shal rise in iudgement and condemne this shamelesse generation of enormious sinners amongst Christians that o Isai 3.9 declare their sinnes as Sodome and hide them not blush not to doe deeds of darknese in the sight of the Sunne Saith the Lord of Israel when he would expresse a hopelesse estate of that people Were they p Ier. 8.12 ashamed when they committed abomination They were not ashamed neither could they haue any shame therefore they shall fall among them that fall in the time of their visitation Thinke it spoken of these times The third dutie followes Arming our selues as for a Conflict Of Spirituall Warfare I meane not to treat at large who so would see the condition of it hath at hand the learned Labours of expert Captaines in the Lords Hoast The parts of the Armour here commended to vs M. Downham are Faith Hope and Loue the three Theologicall vertues set out by resemblance Faith and Loue in the similitude of a Brest-plate Hope of an Helmet The vnfolding of the Metaphor is thus As Souldiers are wont especially to fence their Brest for the Hearts sake the seat of life and the Head the fountaine and originall of the senses as vpon whose safetie depends the safetie of the whole Bodie principally so our care should be against the euill day to arme our selues with graces best seruing to safegard the soule amongst which eminent are Faith Hope and Loue Touching them two things shal be handled first their nature briefly secondly their vse in the spirituall combat For Faith thus in grosse conceiue the nature of it It is an assent to the truth of the Word of God for the Truths sake of him that spake and inspired it Some principall respect thinke it to haue to the Doctrine of
doubt not but there may bee found amongst men carnall some euen louing respect to the person of a faithfull Minister as perhaps for that they are wel-vsed in their payments and that which chiefly drawes the brutish multitude the feeding of their bellies Perhaps the gifts GOD hath bestowed on some may draw not only reuerence but loue to their persons In all this yet they haue no comfort except the worke bee it that drawes affection He that can say I loue a Minister because hee teacheth me to know God because hee informes mee of dutie and reprooues my steppings aside that is the man that hath comfort in his loue What thinke you then of them to whom the worke is the thing that is most odious To say nothing of the baser people whose complaint professed is that the merrie World is gone since preaching came vp euen amongst them that would seeme wise this is heard sometime as reason of their lesse loue They could loue the Minister well were it not for his double diligence in preaching His honestie and peaceablenesse and learning they seeme to loue the worke is that they professe to hate Oh cursed state of such mens soules I conclude it thus He that loues not a Minister euen for admonition and reproofe sake hath no comfort in his loue Iewes heare with patience Stephens narration his reproofe is Gall and Worme-wood h Acts 7.54 Therefore they gnash with their teeth and stone him And be at peace among your selues The dutie concernes the people not onely towards their Ministers though some so conceiue but each towards another Peace is of three sorts First Fayned as that of Iudas Secondly Inordinate as that of Herod and Pilate Thirdly Christian the bond and limit whereof is Sanctitie A dutie euery-where commended vnto vs Heb. 12.14 Iames 3. Psal 141. And so how many i Ephes 4.4 5 6 Vnities the Apostle remembers vs of that wee might bee perswaded to this vnity of mindes and affections It were long to number the reasons the Scripture giues to presse the study and indeuour of it It is good and pleasant k Psal 133.1 how good and pleasant some things are good that are not pleasant as patience and tolerance of euils Some are pleasant but not good as Epicurisme Vanitie and voluptuous Liuing some neyther good nor pleasant as Enuie a torturing euill But of Peace and brotherly Concord saith DAVID It is good and pleasant It were long to tell how God delights to stile himselfe The l 2. Cor. 13.11 God of Peace how Christ came m Ephes 2.14 to make our Peace How the Gospell is called the Gospell of Peace Gods Children n Luke 10.6 Children of Peace Would God wee could once frame our selues to liue at Peace I meane Peace with Holinesse For of vnholy peace I say as HIEROME Melius est dissidium pietatis ortum causâ quà m vitiosa Concordia And that those vnquiet spirits amongst vs would once turne themselues to more amiable courses of Vnitie Surely I must needes say I sometimes thinke with DAVID My soule hath too long dwelt with them that are Enemies vnto Peace and cry Wo is mee that I am constrayned to dwell with Meshech I am loth to say as PAVL Vtinam excindantur that trouble vs but I pray GOD giue them more peaceable spirits or else as hee If any delight to dwell in Meshech I would for my part hee had a Tabernacle there But sure so long as those three Enemies to Peace bee found amongst vs wee must neuer expect it First o Pro. 13.10 Pride by which saith SALOMON men make contention whiles euery man delights to seeme somebodie a ruler euen of those that God hath set ouer them The Sheepe in Iudea were wont to follow their Shepheard Their guize in England is to goe before him It is as true of the Mysticall as of the Naturall Sheepe The second is Selfe-loue and this in things of this life is still the Mother and Nurse of Contentions whiles euery man vrgeth extremitie of right and parts with no penny profit to purchase this peerelesse blessing of Peace p Gen. 13.9 Thus did not ABRAHAM The third is busie meddling in things that concerne vs not Saint Paul doth not for nothing couple these two together q 1. Thess 4.11 Studio to bee quiet and doe your owne businesse Curiositie is a turbulent euill They are restlesse spirits that are so busie and meddling with things impertinent to them Bee exhorted I beseech you in the Apostles wordes r Philip. 2.3 4. to doe nothing by contention and vaine glorie labour for Humilitie Looke not euery man on his owne things but on the things also of another Doe your owne businesse In a word If it bee possible as much as in vs lyes ſ Rom. 12.18 let vs haue Peace with all men so the God of Peace shall be with vs. VERS 14. Now wee exhort you Brethren warne them that are disorderly comfort the feeble-minded support the weake be patient toward all A Heape of duties are here couched together foure in number the three first haue speciall respect to some particulars The fourth concernes vs in respect of all The particulars Pauls prudence prescribes fittingly to the state and quality of the persons In euery of them consider we First The dutie Secondly The persons to whom it must bee performed The first duty is admonition the persons to whom it belongs are the disorderly See who they are Interpreters think the Metaphor borrowed from the custome of War wherein euery Souldier hath his station is assigned to his ranke from which when he swarues he becomes inordinate So conceiue they the Apostle to intimate that God hath assigned to euery of the Church his speciall place and calling wherein to serue God wherein when they grow dissolute and transgresse their limits they violate the order that the Lord hath prescribed In the next Epistle the Apostle seems to explain what he meant by the inordinate they were such t 2. Thess 3.10 as transgressed the rule prescribed by him for better ordering of outward life Ioyne all together wee shall finde foure sorts of inordinate walkers First of them that haue no speciall station or calling in Church or Common-wealth wherein to serue God Secondly Such as are dissolute or negligent in their vocation Thirdly Those that intrude vpon other mens callings Fourthly Such as transgresse wholesome ordinances established for better ordering of common life Touching the first sort liuing without particular calling The order set downe by the Lord himselfe for assignement of euery one to his speciall vocation is as ancient as the World Adam in Paradise is appointed u Gen. 2.15 to dresse the Garden It is Ambrose his obseruation out of Philo * Ambros de Paradiso cap. 4. Though Paradise in respect of the fertility of the place needed no husbandry yet because the first man was to bee a Law to his
haue erst named honoris causa and cannot sine planctu remember Onely so much as circumstances may occasion further to notice I insist on Call to mind with me the commendation giuen by the Apostle to this people how hee professeth vndoubtfull perswasion of their election in regard of their rich measure of faith patience sanctitie become famous through the world exemplary to neighbour Churches and how to this people so euery way gracious beyond comparison he presseth necessitie of attending to prophecie the note thus kindly floweth What euer our measures of Grace may be how rich soeuer we be in faith and charitie our duetie still is to attend to preaching DAVID a man of Propheticall gifts and spirit ſ Psal 84.2 yet longs after Gods presence in the Tabernacle perswaded in all likely-hood that though the Lord might worke mightily in his heart by his priuate Meditations when not contempt but necessity detained him from the Congregation Yet that viua vox of the Prophets had in it aliquid latentis energiae MARIE long after her conuersion t Luk. 10.39 41. sits at our Sauiours feete to heare the gracious words proceeded from his mouth Where Martha her sister receiues her checke for not attending this vnum necessarium Take view of the vses it hath to men most inlightened and sanctified it will appeare without controuersie First Consider that howsoeuer in our first conuersion corruption of nature receiues the death-wound by this sword of the Spirit yet still remaines there aliquid amputandum something to be cut off and mortified We erre saith Bernard Bernard super Cantic ser 58. how much soeuer wee haue profited in mortification if we thinke our sinnes quite dead and not rather suppressed Velis nolis habitabit intra fines tuos Iebusaeus subiugari potest sed non exterminari The Apostle complaines him heauily of u Rom. 7.20 sinne dwelling in him euer fighting sometimes preuailing against grace And though it be true our priuate helpes of Fasting Prayer Diuine Meditation c. are of some force to abate the furie of Concupiscence yet in mortifying corruption this liuely x Heb. 4.12 two-edged sword of the Spirit the Word of God in the mouthes of his Ministers hath the preeminence of efficacie Secondly Euen to discouery of sinnes after greatest renouation it hath also necessary vse The y Iere. 17.9 heart of man is deceitfull aboue all things who can know it There are secret corners therein many wherein wickednesse lies lurking z Psal 19.12 Who can tell how oft he offendeth Oh clense mee saith DAVID from my secret from my vnknowne sinnes If this were true of Dauid a man of so excellent spirit such a diligent examiner of his heart vpon his bed who of vs may say hee sees euery corrupt propension of his heart and needs not daily profit in knowledge and discouery of his corruptions wherto though priuate looking into the a Iam. 1.25 perfect law of libertie be much auaileable yet the liuely b 1. Cor. 14.25 discouerer is Prophecie that is it that vnbowels corruption and best displayes the hidden nakednesse of the old Adam Thirdly How many are the errors and steppings aside of the most sanctified by actuall sinnes In c Iames 3.2 many things wee sinne all Fac vt non corruerim said HIEROME Hieron Certè offendi non in vno sed in pluribus God hath indeed sanctified afflictions to this end to reduce vs from our wanderings and hath giuen vs euery one into our bosomes Conscience to bee a remembrancer of our doings amisse yet neither crosses nor conscience haue power comparable with preaching to procure our reuocation So many vses hath it to Gods children in respect of the remanents of corruption See if not as many for behoofe of grace receiued As first for establishment and confirmation of our gracious estate For alas whose heart doth not tell him his owne infirmities Whose faith so constant as admits no wauering or resolutions so firme that sometime flagger not Or holy practice so stable that admits no interruption And though God hath bound himselfe by couenant to d 1. Cor. 1.8 to confirme vs blamelesse vnto the end And his free e Psal 51.12 Spirit be the principall stablisher of vs in grace yet his meane and instrument is this of Prophecie especially That was the reason Apostles where they had planted Churches returned in person f Act. 14.22 to confirme the Disciples hearts not resting contented to deale by letters Secondly Besides though the Spirit of sanctification cannot quite be extinguished in the hearts of Gods children yet may the liuelihood and vigour of his operations be abated The Apostle was perswaded of Hebrewes such things g Heb. 5.9 as accompanied saluation yet complaines of dulnesse growne vpon them in hearing And that Timothie to whom he giues so excellent commendation yet had neede of a remembrancer h 2. Tim. 1.6 to stirre vp his gift Reading hath his force this way yet the quickener indeed is the liuely voyce of a Preacher Thirdly Certaine abatements of the measures of Grace there are incident into the most sanctified abatements I meane of the very habite of Grace The Angell of Ephesus left his i Reuel 2 4. first loue we also admit our decaies and declinations For this end hath God ordayned the Ministery Not only for gathering of the Saints but for k Ephes 4.12 repare of those breaches tentation hath made vpon his Church Fourthly If these Reasons perswade not sufficiently necessitie of this Ordinance for the best and most sanctified yet I presume the Heresie of Perfectists is farre from vs. No man may say hee hath attayned perfection when so l Philip. 3.13 great an Apostle professedly disclaymes it In the easiest part of Christianitie that stands in knowledge and vnderstanding who dare clayme perfection when Dauid after so long daily studie of the Law of GOD professeth to m Psal 19.18 see wonders past his comprehension and Paul proclaymes of all men himselfe not excepted they know n 1. Cor. 13.9 but in part In matter of practice how farre shorter come wee when the most wee dare professe is that o Rom. 17.18 to will is present with vs. Fayne wee would trust p 1. Pet. 1.13 perfectly on the Grace of God but our incredulous hearts with-holden by Satan permit it not Fayne cast off the sinne q Heb. 12.1 that hangeth on fast and presseth downe sore that wee might runne with ioy the race that is set before vs but such a masse of coruption wee feele clogging vs that we can scarce hold on a Snayles pace to the Kingdome of Heauen So then whether we respect the sinne that dwels in vs or the Grace we haue receiued we see there is necessary continuall attendance to prophecie euen for the greatest amongst the Saints of God First for discouery of secret and vnknowne sinnes Secondly For increase of
make inquirie Qui credente mundo ipse non credit Augustin de Ciuitat Dei magnum est ipse prodigium In Gods Church gathered by the doctrine of the Scriptures to examine whether Scriptures be the Word of God what were it but to question principles and to make our selues prodigious in absurditie And when we feele sensibly the effects of sinne originall who but a Monster as Pelagius would question Natures deprauation Secondly presume not to search beyond reuelations Pauls rule is k Rom. 12.4 to be wise to sobrietie MOSES conclusion l Deut. 29.29 that only things reueiled belong to vs that made PAVL m Rom. 11.33 admire what he was not able to comprehend whose prudent humilitie if it were entertayned would put end to most Arminian and Vorstian conceits These and like cautions obserued the people are permitted yea inioyned to examine what is doctrinally propounded to them Vse 1 So that they of Rome apparently vsurpe authoritie more then the Lord euer granted to any Church ordinarie requiring of the people caecam fidem and after determination of the Church once passed definitiuely allowing no examination of whatsoeuer they propound to be beleeued or obeyed wherein see if they arrogate not more then euer did Apostles or Prophets yea or the n Ioh. 5.39 Arch-Shepherd of our soules ISAY calls the people o Isai 8.20 to the Law and Testimonie Saint Peter commends their prudent p 2. Pet. 1.19 attendance to the word of Prophets our Sauiour permits himselfe and his doctrine q Ioh. 5.39 to tryall by Scriptures This is the prerogatiue of the Church of Rome only as was that of Pythagoras to be beleeued vpon their bare word Dixit Ecclesia and there must all inquiries of Gods people rest A man would wonder else to see so many prodigies of Errour goe currant amongst the people so vtterly against Scripture and common sense They are wise in their generation forestalling the minds of the people with that preiudice it is vnlawfull to dispute the determinate conclusions of the Church Laying that also for a ground that they are the only true Church of God vpon earth what maruell if incestuous Marriages murther of Princes or if there be any other Monster of opinion or practice contrarie to wholesome doctrine which is according to Godlinesse passe currant with the people in esteeme legitimate No lesse defectiue in this dutie are our credulous multitude Vse 2 hand ouer head admitting whateuer by their teachers is propounded vnto them forsooth their guides shall answere for them if haply they misse-leade them But haue they not heard Ezechiels proclamation the bloud of them that perish by default of the Watchman God shall require at his hands r Ezech. 3.18 yet die the people in their sinnes and that of our Sauiour When the blinde leades the blinde blinde Pastor blinde People not ſ Matt. 15.14 the Guide only but the people fall into the pit Another sort there are And they ouercarried with reuerence Vse 3 of some mens persons and gifts in matters of Faith and iustest scruples of conscience content themselues with naked iudgement of them whose persons they haue in admiration a Rule currant they thinke it for iudgement and conscience that thus thinks such a reuerend Minister thus therefore they beleeue and practice In matter of ceremonie I am sure the bare opinion of some Ministers to whom our irregulars haue inclosed sinceritie out-faceth Authoritie and beares downe Reason without reason afore it Alas that reasonable men should be so vnreasonable and pretended conscience so blinde as to warrant it selfe vpon the erroneous iudgement of men and that Sic dicit homo should sway vs in these things without or against Sic dicit Dominus Our wisedome it shall be to make vse of the libertie God hath giuen vs that we erre not by too much credulitie nor reiect Truth through ouer-much preiudice and stiffenesse in opinion The rule of triall demanded Papists assigne vs the Churches determinations But First if they also be subiect to trialls as we see by our t Matth. 5.27 15.4 5. Sauiours practice how may we thinke them the rule and measure of Truth Regula is not regulatum Secondly if Councells be not priuiledged from possible errours and haue erred de facto as Diuines haue fully euidenced how may wee thinke their sentence authentique and so selfe-credible as thither vltimately to resolue our faith What then may more safely be made our rule then that which Peter calls the u 2. Pet. 1.19 most sure word of Prophets so was x Iob. 5.39 Christs Precept so y Act. 17.11 Beraeans practice so Constantine at the Councell of Nice will haue all other preiudices and authorities set apart and calls for that Codex Dei to be the vmpire of all their controuersies I enter not the question who shall be the Interpreter The Scripture I know as it came not from a priuate spirit so is z 2. Pet. 1.20 21 not of any priuate interpretation It selfe is Text and Glosse in matters necessarie opening it owne obscurities These few rules only collected thence I commend to GODS people to guide their examinations First Gods ayme in our saluation is the a Ephes 1.12 glorie of his rich Grace the b Rom. 3.27 abasing of mans pride In the course of saluation what doctrine crosseth those ends doubtlesse is not of God Secondly Euangelicall Truths tend all to settle conscience in c Rom. 5.1 solid peace through assurance of Gods loue suspect those doctrines as not Euangelicall that hold Conscience on the racke and prescribe not right meanes of peace with God Thirdly All heauenly doctrine both of Law and Gospell tends to mortification of euill Concupiscence teacheth d Tit. 2.12 to denie vngodlinesse and worldly lusts to walke soberly iustly godly in this present world Be iealous of all doctrines leading to carnall libertie they are not of God that are enemies to sanctitie Followes the next branch of dutie Hold fast that which is good The order of these prescripts deserues our notice affoording mee thinks kindly this Conclusion That prudent examination must order our resolutions neither may we euer peremptorily settle our resolutions before wee see our warrant whereon to resolue Paul hath like exhortation to the Romanes to cleaue to that which is good yet before aduiseth to e Rom. 12.2 9. prooue what the good and acceptable Will of the Lord is A point worthy our notice in this head-long and head-strong generation abounding with so many peremptory and pertinacious spirits pitching their resolutions without care of information and in matters most disputable impatient of dispute or contradiction I would haue them first consider of what spirit it sauours to be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 2. Pet. 2.10 selfe-willed It is Gods mercy to such men in weightiest matters to giue them sound Iudgement whither else might their stiffenesse carrie them
God and the Synagogue of Satan Christians and Antichristians friends and enemies of God and all goodnesse haue like friendly welcome to our familiaritie and equally partake all testimonies and significations of amitie First Haue we forgotten that God hath called vs out of the world to bee z Tit. 2.14 a peculiar people to himselfe Out of the world vnderstand not onely out of the a Gal. 1.4 state of the world and from the b Rom. 12.2 manners of the world but from the friendly society and familiar acquaintance of men of this world Secondly And can wee thinke it is for nothing we are so often commanded to beware their companie lest we bee corrupted with their manners Hee knowes not the corruption of his heart nor is acquainted with the measure of its naturall deprauation that sees not how easily any occasion entiseth to liking and practice of euill Thirdly What the Lord speakes to Ieremy should be in our measure performed of vs c Iere. 15.19 to discerne the precious frō the vile as to prosecute with honour and louingest respect such as feare God so to d Psal 15.4 contemne vile persons and to hold them despicable All the Brethren As his speciall kindnesse is limited to Brethren so to all Brethren it is extended So then Christian loue imbraceth all Gods children without partialitie In Colossians Paul commends it that as they had faith towards God so e Col. 1.4 loue to all Saints first so impartiall is Gods loue to his chosen whether Graecian or Barbarian bond or free f Colos 3.11 all are one in Christ Iesus Gods fauours for saluation are equally extended to all how-euer different amongst themselues by nation state sexe calling all equally chosen to saluation alike redeemed by the blood of Christ sanctified by his Spirit preserued and protected by his grace and prouidence Secondly the ground of loue is the same in all the Image of God the Loade-stone of gracious affections Cautions there are First the case may so fall that some testimonies of loue may be withdrawne from Gods children Th' Apostle that commends to vs loue of brotherly fellowship yet commaunds to g 2. Thes 3.6 withdraw from euery Brother that walkes inordinately that he may be ashamed and brought to repentance Secondly According to diuers measures of Grace so may the measures of loue and significations thereof be proportioned we reade of loue and h 1. Thes 5.13 singular loue and though Pauls i 2. Cor. 11.28 care was for all the Churches yet was his loue more k 2. Cor. 2.4 aboundant to that at Corinth Criminous therefore is partialitie in our affections owards the children of God It is that which in point of reuerence S. Iames so largely deales against and is as iustly taxable in the exercise of loue First one sort there are their loue and testimonies thereof is limited to men of place and outward eminence in the Church of God They must be men of their owne ranke that partake their companie to whom familiar greetings are vouchsafed the poorer sort though neuer so rich in faith are scarce deigned a kind looke or salutation are thought meet i Iob 30.1 mates for the dogs of our flocke I say as Paul k 1. Cor. 11.22 Despise yee the Church of God and shame them that haue not What is this but to adde affliction to them whom God hath wounded Another sort there are and their limit is to such as excell in vertue If any be eximious in the Church of God whose gifts haue made him venerable aboue the ordinarie to him run our affections in full streame If to any the Lord hath more sparely dispensed his Grace those we contemne as Nouices and weakelings Now harken my beloued Brethren hath not God made all of them members of Christs bodie sanctified and sealed them to the day of redemption 2. And said Paul Him l Rom. 14.1 that is weake in faith we must assume not contemne 3. The charge of Christ was for the least m Math. 18.6 of those little ones that beleeue in him 4. n Verse 10. Angels those glorious creatures scorne not their meanenesse but with a specialtie of care watch ouer them for their protection 5. Wee also had our beginnings and may remember the time when our gifts were clouded with infirmities 6. God is o Rom. 14.4 able to strengthen the weakest to make him not thine equall onely but thy superiour in Grace 7. As in the body naturall p 1. Cor. 12.22 the feeblest members are necessarie so the meanest in Christs body are some-way helpfull to the Church of God Be we exhorted without partialitie to entertaine Saints into our loue considering it is best euidence of our sinceritie in louing it is surest signe of true gracious loue whē it is thus impartiall to all the Brethren when wheresoeuer wee see Grace thither our affections are drawne With a kisse The ceremonie or rite to expresse loue thereof see what is abouesayd out of Iustine Martyr and Tertullian A ceremonie of ciuilitie it was in Easterne Countries traduced afterwards to be a rite something religious In prescripts of this nature this is that we must hold first they bind not simply to the particular but to the proportionall Secondly rather to the thing they signified then to the ceremonie A rule of some vse Example for vnderstanding like iniunctions in the word of God In Widowes to be chosen to seruice of the Church this qualification is required she must be one that had q 1. Tim. 5.10 washed Saints feet In case our Times had vse of such may we thinke the rule binds after the letter not for the rite but for the thing signified viz. kind entertainement of the Saints of God Our Sauiour by his precept and example commends to his Disciples r Iohn 13.14 15. washing each others feet Are we bound to the ceremonie Not at all but to the matter of the ceremonie humilitie and lowliest seruiceablenesse towards one another So that they are too blame that would tye vs to all ceremonious traditions of Apostles according to the letter allowing no Church libertie to swarue there-from be like then it is a duty still to gird with a Towell before the Sacrament and to wash feet of communicants for so did Christ ſ Iohn 13.4 5. practise and commaund And in our meetings ciuil and religious we must greet with a kisse of loue for so practised and t 1. Pet. 5.14 prescribed Apostles Of their iniunctions first some were of morall substantiall duties such bind all places Times Secondly Some of circūstancial rites as that of washing Saints feet greeting with a kisse c. These sorted by the Apostles to particular times and places are variable according to vse and discretion of the Church They bind not to the rite but to the proportionall or matter signified thereby A holy kisse The qualification of
Consequence is firme Quest But where haue we the Antecedent Ezech. 44. v. 23. They shall teach my people the difference betweene the holy and prophane and cause them to discerne betweene the vncleane and the cleane Answ But first the man is deceiued in stiling this a prophecie It is no prediction of what shall be but a prescription of what should be as appeares to any man comparing the Verses foregoing and following Vers 21 22. as that they shall marry no widdow nor drinke wine c. foretelleth nothing but prescribes Lawes whether to Priests of Iewes or Ministers of the new Testament or Pastors in the Church of the Iewes in the time of their restauration is questioned amongst Interpreters Secondly but the questions are first whether this discerning be betwixt things cleane and vncleane or betwixt persons cleane and vncleane Secondly whether of cleannesse Legall and Externall or Leuiticall or of cleannesse Internall and Morall Thirdly if of persons cleannesse and vncleannesse whether of their Actions or State These things so different and various as they are should mee thinks not thus confusedly bee shuffled together hee is not ignorant I thinke though ignorant enough that there were of beasts ſ Leuit. 11. some cleane some vncleane as well in respect of sacrifice as of priuate vse for eating wherein this Iudas lying Rabbin is become so curious that he can reuiue the old ceremoniall prohibition against eating Swines flesh and yet so cautelous for his owne skinne that he though an Hog-hater yet is no louer of Circumcision But to proceed with our Distinction there was of persons likewise an vncleannesse Leuiticall 13.14 by leprosie flux touching of a dead corps and the like if of this cleannesse and vncleannesse of things the Text be vnderstood what is the discerning hereof to the infallible knowledge of election if of persons in respect of Legall and Leuiticall cleannesse or pollution how toucheth this the question sith these things might bee discerned by sense and the person legally defiled might yet be regenerate the person legally cleane an vnregenerate Castaway But yeeld we it spoken of Ministers and people of the new Testament in typicall termes of the Law there is yet nothing inferring power of infallible discerning election or regeneration of others we can teach the people what is true what is false what is orthodoxe what hereticall what pious what impious in doctrine what is holy what vnholy what good and euill in manners and so teach them that they may infallibly iudge of these differences of things the Scripture hauing prescribed a forme of wholesome doctrine But followes it thence that they may infallibly know each others regeneration In no case yeeld it spoken of persons there is a cleannesse of the outward life there is a cleannesse of the heart as there is a t 2. Cor. 7.1 filthinesse of the flesh and spirit Idolaters Fornicators vniust persons c. that are such habitually in their outward life wee teach to bee vncleane and to haue u Ephes 5.5 1. Cor. 6.9 10. no part nor inheritance in the Kingdome of Christ and of God while they are such yea particular acts of these foule sinnes make them vncleane quoad nos till such time as they haue testified repentance yet God forbid wee should thinke euery particular act of vnholinesse to euidence a nullitie of sanctification In like sort where wee see the life outwardly reformed care to depart from euery knowne euill to doe euery good dutie of pietie sobrietie iustice charitie though there be some intercurrent infirmities we teach Gods people to esteeme them holy but is this estimate so infallible that they may not erre therein or is the cleannesse of the outward life an vndoubtfull euidence of the cleannesse of the heart in Gods sight and I wonder what other euidence but the actions this man and his Sectaries haue to iudge of regeneration by which if they may be so cunningly dissembled as no eye of man can exactly put difference twixt them and the same in Israelites indeed that also laid for ground that Salomon hath x 2. Par. 6.30 Thou only O Lord knowest the hearts of the children of men how is the discerning infallible and such as wherein we cannot be deceiued Quest His second prophecie is that in Malachi Cap. 3.18 Then shall yee returne and discerne betweene the righteous and the wicked betwixt him that serueth God and him that serueth him not Therefore the regenerate Elect may infallibly know the election regeneration each of other Answ And why not as well therefore very Reprobates may infallibly know the election of others for to these speaks the Prophet that in respect of their promiscuous enwrapping in common calamities resolued it was vaine to serue the Lord Vers 14 15. A day should come when the Lord should make it apparent to the eyes of very Castawayes and Atheists that y Psal 58.11 doubtlesse there is a reward for the righteous verily there is a God that iudgeth the earth then should they change their minds and say how euer they counted the life of Gods children madnesse yet now they see by experience in the day of the Lords retribution Light is laid for the righteous and ioyfull gladnesse for the vpright in heart Most and best Interpreters vnderstand the place of the day of generall Iudgement all consent that the people discerning twixt righteous and vnrighteous are those Atheists mentioned Vers 14. and the thing they should discerne the happy estate of Gods children and their felicitie not directly their election and regeneration Good Sir if yee haue not by singularitie quenched all feare of God in you tremble thus to play with the Scripture and to peruert it to your owne and other mens destruction The third reason as hee cals it from the lesse to the greater If we can know common Graces then much more true Graces But common graces wee may know Ergo. Answ Mallem CERBERVM metueret quà m haec tam inconsideratè diceret I had rather this man were affraid of a rosted Pigge then that hee should prate thus idlely It seemes hee hath heard of some such logicall Argument but trow you if he were examined he knew how it proceedes is your comparison of things or probabilitie a Barbarian I dare say I am vnto him Heare a reason cast in the same mould If a weake Nouice may know the principles of the beginnings of Christ then may he know the deeper Mysteries of Faith If he be fit for Milke much more for strong meate Negatiuely your Argument would follow well If you vnderstand not points of Catechisme much lesse profounder points of Faith Compare you the probabilitie and verisimilitude of the two then know it is not lesse but more likely you should discerne common Graces of knowledge vtterance tongues c. then those speciall that accompany saluation there being more meanes in your Disciples to manifest in you to discerne those then these
Their knowledge by their tongue or pen you may iudge of the sincere motions of their hearts in Faith Loue Obedience except the searcher of hearts bee pleased to vnlocke vnto you the closet of their deceitfull hearts you cannot possibly discerne Fourth Argument we are commanded to put difference therefore wee may infalliby know the Regeneration and Election of another for it is written Of some haue compassion making a difference Iude 22. Answ How dare you thus dally with the Word of GOD The Saints are exhorted in recouering the seduced by Heresies to weigh the qualitie of the offence and thereto to proportion their proceedings in admonition censures and the like holy meanes of restoring them that are fallen If by infirmitie any had beene ouertaken such they should restore in the spirit of Meekenesse and Mercie Those that more wilfully had withdrawne themselues and bewrayed more obstinacie should taste more rigour Is not the conclusion soundly inferred therefore the regenerate may infallibly know the regenerate The difference Saint Iude speakes of is in the quality and degree of offences not of election or reprobation of the persons Obiect Fift reason others in former times knew infallibly the regeneration and election of others as Paul professeth of Timothy Epaphras Hebrewes therefore may wee Answ How handsomely might this man by this Argument prooue himselfe some mirabilarious Wonder-worker Prophet or Apostle There haue bin that haue wrought Wonders z Heb. 11.33 34 stopt mouthes of Lions quencht violence of fire fore-told things to come and why not this man and his Disciples But to the point when you will reason from place of equals you must make your termes equall What Paul knew not euery one can know except hee haue Pauls gifts meanes in Pauls measure For Timothy there went Prophesies a 1. Tim. 1.18 before of him PAVL had his reuelation For Hebrewes he professeth no infallible knowledge but a charitable b Heb. 6.9 perswasion and the like is to bee thought of Ephaphras and Onesimus And dare you challenge like measure of discerning with Apostles Argument 6. Those whom we must loue feruently wee may know certainly you meane to bee elected and regenerate But The Regenerate we must c 1. Pet. 1.22 loue feruently therefore wee may know them to be such infallibly Answ The proposition is false there being no necessitie of infallible knowledge to the procurement of feruent loue Dauid I trow loued him well that he made his familiar d Psal 55.13 14 to whom hee imparted his Counsels neither will I doubt but the linke of his affection was Grace appearing knowing not his prescript only but his e Psal 26.4 5 101.4 professed practice Yet had no infallible knowledge I thinke of his Election and Regeneration against whom he vtters such f Psal 55.15 dire imprecations Perswasion of sanctitie sufficiently procures feruencie of affection though there bee no infallibilitie of knowledge Obiect Lastly hee neuer finds mention of any that fell backe of whom beleeuers were well perswaded Answ I must not bind him to forme nor need I sith his Arguments faile all in the matter what say you of Simon Magus the Patriarch of Heretikes I should thinke Philip well perswaded of his faithfulnesse to whom hee g Acts 8.13 ministers Baptisme the seale of the Couenant the pledge of remission of sinnes whom he permits to continue and companie with him What of Nicholas h Acts 6.5 6. the Proselyte of Antioch chosen by common consent of the Church to an office requiring most fidelitie Yet Authour of that i Apoc. 2.15 Sect of Nicolaitans which the Lord professeth to hate What of Demas k Philem. 24. reckoned vp by Paul amongst the wel-wishers to the Church of God and his fellow-laborers forsooth we must proue that Paul was wel perswaded of him Goe to he numbers him amongst those of whom he was well perswaded Marcus Aristarchus Lucas that only abode with him in his trouble commends him to the Churches respect by the same Epithete hee giues to the rest And we may not thinke hee would labour to procure him reuerence and respect with Gods Church of whom himselfe was not well perswaded And of Master Traskes conclusion and reasons thus far The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Sermon notes is extant with mee imparted by an honest Gentleman to whom after the preachment hee was pleased to commend this Iewell of his fancie It will bee wondred perhaps I should bestow this paines vpon a man so illiterate and in a point so ridiculously absurd This is mine Apologie Euen his speech they say frets like a Gangreene and increaseth to more vngodlinesse in that giddy multitude whose stile it will euer be to be constant in leuitate sua Such Whirligigge Weather-cocke braines there are amongst them so childish in vnderstanding that they are wherryed about with euery blast of vaine doctrine Besides I heare that euen of such parties amongst vs Papists haue taken notice so farre as by them to make our Church odious through multiplicitie of Sects the trash of Traskites is cast as dung into the face of our Church that neuer yet tooke notice of their Fanaticall Iudaicall Authour except * This insolent Sectary hath lately since the writing this Treatise receiued for his outragious behauiour publike stigmaticall punishment condignely to punish him Lastly who knowes whether God may bee pleased to giue him repentance and sight of his errour by this meanes before hee be too farre intangled in the snare of the Deuill Our conclusion is this No man except by extraordinary reuelation can infallibly know the Election or Regeneration of another Our Reasons these First The meane wee must follow in iudging of other mens election is not infallible Therefore our knowledge cannot bee infallible The medium whence wee gather whatsoeuer good opinion or perswasion of others is their actions materially good their conuersation outwardly holy their hearts I trow wee shall leaue to him that stiles himselfe the Lord that l Apoc. 2.23 searcheth the hearts and tryeth the reines If then the Acts of sanctitie be all wee iudge by how may wee call our iudgement infallible there being no act that can possibly runne into our sense but may proceede from a man of the hollowest heart Secondly Infallible knowledge of Regeneration presupposeth as infallible knowledge of the Motiues Grounds Intentions of the actions of obedience in the performers These being the principall differences distinguishing Regenerate mens actions from their counterfeits in Hypocrites and Ciuilians Suppose thus To acts of Righteousnesse can be concluded to issue out of a sanctified heart that flow not from m 2. Cor. 5.14 the loue of GOD conscience of the Commandement desire and intention to n Mat. 5.16 glorifie God tell me if you can whither your Hercules or any other of your Sect praying with their Centaures voyce and tumbling out in Prayer what euer comes into their Budgets doe