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
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
and shut Heauen not as they please yet so as the Lord ratifieth their regular proceedings in the Court-of Heauen u Ioh. 20.23 Power to remit and retaine sinnes So that the Conscience vsually receiues not the assurance of Pardon but by their testimonie and declaration Thirdly Their Gifts ordinarily aboue the common rate as Knowledge Experience Comfort what not The x Psal 25.14 secret of the Lord is with them that feare him Yet a greater insight into the secrets of Gods Kingdome is giuen to Ministers Their lips the y Mal. 2.7 Treasure-house of Knowledge and Vnderstanding Fourthly What should I speake how the Lord by them as Instruments conueyeth to his children all grace that accompanies Saluation In such sort that what the people receiue not by this Hand as it were of God cause enough they haue to suspect that it is not such as accompanieth Saluation z 1. Cor. 3.5 By Ministers he workes Faith by them he conuerts sanctifieth comforteth a 1. Tim. 4.16 saueth Hence haue their persons beene euer venerable in the eyes of the Saints CORNELIVS b Act. 10.25 giues PETER more then sociall reuerence Galatians receiue PAVL as an Angell from Heauen IOASH an Idolater salutes ELISHA c 2. King 13.14 His father the Horsemen and Chariots of Israel Of Alexander the Great Monarch and Conqueror of the World Antiquit. lib. 11. cap. 8. writes Iosephus that he was so moued with the presence of Iaddus the High Priest that hee dis-mounts himselfe to doe him reuerence and in fauour of him spares the sacking of Ierusalem Thus hath God done to make them reuerend thus haue Saints and Pagans done to testifie their reuerence Vse These then are cursed times and they are cursed hearts of men to whom I dare say for the generalitie no mens Persons or Calling are more despicable then they are of Ministers A horrible Confusion it was fore-told by Isay to come vpon Israel d Isai 3.5 Children should presume against the Ancient and the vile against the Honourable no lesse that in HOSHEA The people were as they e Hosh 4.4 that rebuked the Priest This Confusion is come vpon this generation and I dare say is fore-runner of a heauie Vengeance No man almost so vile but thinkes himselfe a better to the ablest Minister yea the name it selfe wee haue cast as a terme of Repâ—och and Contempt vpon our faces Reasons some may not be denyed to sticke in Ministers First In many their slender or no gifts to discharge so high a Calling Bernard de Conuers ad Cler. cap. 29. Curritur passim ad Sacros ordines reuerenda ipsis quoque Spiritibus Angelicis Ministeria apprehenduntur sine reuerentiâ sine consideratione As in Ieroboams dayes Who would fill his hand might consecrate himselfe though hee were of the lowest of the people Woe to the hands that admit them and thereby cast contempt vpon the reuerend Calling Secondly Another the lewd life of many in place of Ministers whereby they lose all Authoritie in their peoples Conscience though gifts be otherwise neuer so reuerend The Lord in his iust Iudgement f Mal. 2.3 9. casts Dung in such mens faces and makes their persons as vnsauourie Salt to be troden vnder foot of men Through their occasion the whole Calling is exposed to contempt There are others in the people first That they see not the necessitie of their Ministerie nor therefore know to prize the worth thereof specially their no experience of the comfort and power of it Secondly It were strange the plentie of the Blessing should make it contemptible but true it is in all experience familiaritie euen with such fauours of God breeds contempt The Word of God g 1. Sam. 3.1 was precious while it was geason Now wee haue euery day Manna though it be Bread from Heauen and Food meet for Angels wee grow to loath it and with the Word the Messengers that bring it Now God be mercifull to the sinnes of this Land and pray all for mercie at Gods hand for this besides all our other sinnes The contempt and vile esteeme of the Calling and Persons of Ministers with it is entwyned the contempt of the Word of God yea of Christ himselfe And we haue cause to feare lest for it together with our disobedience the Lord send h Amos 8.11 a Famine of hearing the Word of God The second dutie inioyned in respect of Ministers is Loue. Where is first to be considered the measure of it it must be Loue in abundance in an ouer-flowing measure an ouer-ouerplus of Loue for our Worke sake The Notes here are two First That there is a lawfull preferring of one before another in the measure of Loue. They call it vsually the order of Louing Paul makes profession His Loue was i 2. Cor. 2.4 more abundant to Corinthians then to sundrie other Churches And left any thinke it might be his infirmitie what hee practised towards them hee here prescribes to be done to Ministers Gods owne Example wee haue herein for ought I know as a patterne to be imitated Hee hates nothing that hee hath made yet is his Loue k Tit. 3.4 to Man aboue many yea l Psal 8.4 aboue all Creatures celebrated Amongst men Israel is singled out with that speciall Encomium GODS m Exod. 19.5 peculiar People the People of his Loue. Accordingly the effects and fruits of Loue towards them abound in the measure If that Example may seeme transcendent that of his Sonne in dayes of his Flesh is beyond exception His owne he n Ioh. 13.1 loued all But there was a Disciple that had the specialtie of his Affection IOHN o 23. the Disciple whom he loued that is more then others In Loue are three things first Well-wishing secondly Pleasure or delight-taking in the partie loued thirdly Beneficence or actuall well-doing In all these may be a preferment giuen to one aboue another Of the first what the people speake to Dauid disswading his going to Battell must be holden of all such like publique persons o 2. Sam. 18.3 they are worth thousands of others their safetie and welfare to be preferred in our well-wishing And for Delight-taking who knowes not but though p Mat. 5.44 enemies must be prayed for yea though enemies vnto God yet must our q Psal 16.3 delight be in the Saints that are vpon Earth and such as excell in Vertue For Beneficence the place is plaine Doe good to all r Gal. 6.10 especially to them of the household of Faith To set downe particular rules of direction according whereto to guide the measures of Loue is not my purpose This once as a generall pertinent to that which followeth let be remembred Persons on whose welfare depends the common good are in all degrees and kinds of Loue to be preferred Vse It affoords answere to that common Exception of worst men against courses of Ministers and
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
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
of the Church What should I speake of our murmuring vnder the Crosse and quarrelling at the dispositions of GODS Prouidence as if that endlesse Wisdome had beene ouer-seene in ordering vs by a Acts 14.22 tribulations to enter into his Kingdome A Strawberie way to Heauen had beene much better and the greene Meddow in Cebes his Table then these thickets of bushment and ascent of craggie Rockes that lead to vertuous happinesse I confesse we haue many ambitions of suffering ioying in tribulations for the Catholike Cause and that which some call the cause of the Gospell Who maruels when they haue thē sweetned to the sense of carnalitie by them their portion is made fat and their meat plenteous Prisons they find affording more meanes of enlarging their Temporalities then houses of greatest freedome or Pulpits of largest Elbow-roome In none of these find I a sample to this patterne yet are there I doubt not but can say they ioy in tribulations because they see glory comes to GOD by giuing testimonie to his Truth and good to his Church by confirmation of weakelings Obser The particular now followes In much affliction with ioy c. So true is it that Gods Word receiued with an honest and good heart brings with it sweetnesse enough to digest all the sowre and bitternesse of afflictions that attend it compare Psal 119.50 Vse And oppose it to the delicacie of flesh and bloud and that scandall of the Crosse deterring many after conuiction to embrace the faith Obser Note herewithall the difference betwixt afflictions for sinne and persecutions for Righteousnesse those are iustly Deboras these seldome or neuer want their comfort vsually are attended with ioy and reioycing As b 2. Cor. 1.5 our afflictions abound so also our comforts if not in sense yet euer in the cause How many causes of Ioy bring they to the soule First we are hereby conformed to c Mat. 5.12 Heb. 2.16 Iohn 15.19 1. Pet. 4. the Prophets and righteous men that haue gone before vs yea to the Prince of our Saluation Secondly they are pledges to vs of our d Acts 5.41 choosing out of the World and of our walking with a right foote to the Gospell Thirdly of our more then ordinary Grace e Rom. 3.4 wee are in with our God when he chooseth vs to be his Champions Fourthly meanes of how many gracious gifts their exercise at least and confirmation and increase Fiftly yea f 2. Cor. 4.17 worke to vs after a sort that inualuable Crowne of Glory What coward may not this encourage to resolution vnder the Crosse his comforts are proportioned to his afflictions Gods loue is neuer more plentifully g Rom. 5.5 shed abroad in our hearts then in our afflictions for righteousnesse to say truth what should dismay vs Is it loue of ease that is carnalitie Doubt of successe that h 1. Cor. 10 13. is infidelitie suspition of weaknesse we know who hath said his i 2. Cor. 12.9 Grace shall be sufficient and he perfits power in weaknesse Prouided alwayes as Peter giues the caution or cause of suffering be good If we suffer k 1. Pet. 4.15 as euill doers if but as busibodies what thanke or what comfort haue wee if for the Name of Christ happy are we Verse 14. the Spirit of the glorious God resteth vpon vs. It is not the paine but the cause that makes the Martyr said the Martyr Cyprian Not to bee reuiled or imprisoned to lose liberty liuing no nor life sorts vs to Prophets that were before vs except perhaps Priscillianists and Donatists and Trayterous Iesuites may be thought consorts of Prophets but to suffer as Prophets for l Mat 5.10 Righteousnesse I know some men ambitious of suffering I aduise them to prouide that their cause and calling too be warrantable I cannot else warrant them comfort in their afflictions I should tremble at the crosse layd on mee for sinne and bee iealous of my strength yea in the best cause where I had needlesly thrust my finger into the fire yet would hope m 1. Cor. 10.13 of issue to be giuen with the temptation where I see good cause and calling to suffer for I know Him faithfull that hath promised VERS 7.8 So that yee became ensamples to all that beleeue in Macedonia and Achaia For from you sounded out the Word of the Lord not only in Macedonia and Achaia but also in euery place your faith to Godward is spred abroad so that wee neede not speake any thing THE connexion framed by others I motion not thus I conceiue the Apostle amplifies their faith and patience by the measures thereof such were their proceedings therein or rather such the specialtie of Gods fauour in the distribution such that though they came after others to Christ yet became they presidents to their precedents so richly endowed that it might well beseeme their Ancients to make them their patternes The amplification stayes not there but addes mention of the Churches whom they had out-stript All that beleeued in Macedonia and Achaia And because it might seeme strange the notice of a Church so newly planted should so farre bee divulged a greater wonder Paul mentions no wonder but truth In euery place where he came heard he report of their Faith though further remote then Macedonia their Countrie and their Neighbour Region Achaia The particulars of their commendation here touched are these First their precedencie in Faith to their Ancients the Churches of Macedonia Secondly the famousnesse of their gracious estate and practice Thirdly their propagation of it to others Types In gracious practices it is not enough to be followers and of the company but we should striue to become precedents and Presidents vnto others In Religion it should be who may goe formost That was the blessed state of Iohn Baptists times the n Matt. 11.12 Kingdome of heauen suffered violence and the violent tooke it by force it was who might throng first in for a share in the Gospel As Souldiers at the surprizing and ransacking of some wealthy Citie where the prey is made free striue who may come first to the spoile so was it in Iohns dayes for this rich treasure of the Gospell so should it be now S. Paul for common gifts giues charge to striue that wee may excell And weigh these Reasons First good and euill things haue their measure of graduall quantitie according to the greatnesse of their effects An euill thing the more it hurts the more euill it is and more damnable in the Ring-leader A good thing the more it profits the better and more beneficiall to the first beginner It much amplifies the prayse of Corinthians compassion that they were so forward because their o 2. Cor. 9.2 zeale had prouoked many Secondly God hath pleased for our encouragement in this kind to expound vs different measures of heauenly rewards to be proportioned to our measures of grace and exercise thereof that
though the truth is the exercise of both is so coniunct that it is hard for the Christian in whome they are to distinguish which hath the precedencie in time that it may haue place here that our Sauiour hath the a Luk. 17.20 Kingdome of God commeth not with obseruation but as the Corne b Mar. 4.26 27 growes vp man knowes not how First And weigh but these reasons Godly sorrow for sin c 2. Cor. 7.17 the cause of Repentance presupposeth Faith perswasion of Gods loue and readinesse at least to pardon our sinnes For can a man â—â—eue for the offence of God as it his offence without perswasion of Gods loue to him in Christ some of d Heb. 12.17 ESAV his teares may drop from his eyes that apprehends God onely as a terrible Iudge Ingenuous sorrow and hearts griefe is peculiar to them whom God hath bestowed his Spirit e Psal 51.12 of ingenuitie and Adoption to seale them to the Day of Redemption Secondly And see whether all the f 2 Cor. 7.11 fruits of Repentance reckoned vp by the Apostle presuppose not Faith and perswasion of Gods loue Thirdly Why am I long to wash an Aethiopian whether is our vnion with CHRIST or our Renouation first in Nature Haue wee His Spirit to renew vs before we are made members of his body or is this vnion wrought without Faith For shame gull not Gods people with those Crudities of your addle braine teach them the practice of Faith and Repentance busie not their heads with these Niceties that breed g 1. Tim. 1.4 endlesse questions rather then edifying in the faith My conclusion I resume Conuersion is an inseparable attendant and fruit of sauing Faith Conuersion vnderstand the turning of the whole man from all sinne to all Righteousnesse The whole man Paul distinguisheth into these three members the h 1. Thess 5.23 Spirit Soule and Body in all and euery of these is this Change wrought to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it brings man from hatred of GOD to loue of God from contempt of God to feare of God from ignorance of God to knowledge of him So from loue of sinne to hatred of sinne from hatred of Righteousnesse to loue of Righteousnesse from delighting in sinne to grieuing for sinne from practice of iniquitie to practice of Pietie c. Not only from sinne to Righteousnesse but from counterfeit righteousnesse to vnfained Righteousnesse There is malum opus and malum operis Euill workes and i Isai 1.16 euill in good workes The Conuert puts away not only his euill workes but the euill that is in his workes the grosse faultinesse that before Conuersion claue to his best workes Thus conceiue it brings a man from meere sinnes to contrary k Dan. 4.27 vertuous practice from an euill manner of doing good duties to a forme more holy Suppose First from Seruilitie to Ingenuitie Secondly from Formalitie to Sinceritie Thirdly from Ciuilitie to true inward Sanctitie First In meere Naturalists is obserued a seruile kinde of abstayning from euill only for feare of wrath a mercenary kind of performing good duties only for hope of reward The same men conuerted are swayed by loue of God to depart from euill fearing to sinne not only for wrath but in respect l Hos 3.5 of Gods goodnesse Inclined to well doing not only for reward but for Conscience of dutie glory m Mat. 6.16 of the Commander and n 2. Cor. 5.14 thankefulnesse to his mercy Secondly In fleshly Hypocrites is easily obserued a forme of godlines none more formally frequeÌ„t in Prayers and Sacrifices nor seemingly stricter obseruers of o Isai 1.14.15 New-moones and Sabbaths Conuersion so alters these Formallists that they now more study to bee then to seeme religious Thirdly Politicall righteousnesse was in some Heathens is in some Christians vnrenewed wrought partly by naturall Conscience partly by ciuill Education Sobrietie and Iustice they are obseruers of in a sort for prayse of men that scoffe at Pietie and studie of true Puritie in GODS Children The heart once turned to God feelingly accounts Ciuilitie dung p Phil. 3.7 8 10. and drosse and longs after experience of the vertue of Christs death to mortifie the sinnes were formally restrayned only the power of his Resurrection to quicken their hearts to newnesse of life Whether this Conuersion presupposeth not Faith etiam inimici sint Iudices Vse Our wisdome it shall bee by this fruit of faith to try the Truth of it and in this tryall let eye bee had especially to these two things First to the Captaine or Darling sinne neuer thinke thy selfe a Conuert indeed till the corruption that most swayed in thee before calling grow specially lothsome and detestable vnto thee Secondly next to thy grounds of departing from euill thy manner of performing holy duties By that said in the explanation thou mayst direct thy selfe whether thy feare of God be seruile or ingenuous thy seruice mercenary or son-like thy Pietie formall or sincere c. And of their act in generall thus farre they turned the Text further intimates First the termes of their turning from what to what they turned from Idols to God Secondly the end or consequent of their turning to serue God where is subioyned a description of GOD by two attributes in opposition to Idols the liuing and true God Of the first It is required what an Idoll is Answ The most generall and compendious description of an Idoll strictly taken is this An Idoll is a false god The Antithesis in the Text applaudes the description God to whom they turned is the true God Idols from which they turned are thereby intimated to bee false gods So Paul elsewhere in stead of Idols puts their Periphrafis they are such as by q Gal. 4.8 Nature are not Gods Idols are of two sorts First Creatures whether imaginary or reall inuested in Gods properties actions or worship Secondly the true God falsly conceiued Of the first Thus vnderstand whatsoeuer it is besides the true God whereto men ascribe Diuine properties actions or worship that is to them an Idoll or false god there be that to Christs humane Nature attribute power to be euery where present to fill Heauen and Earth his humane Nature is by this meanes made an Idoll because being a Creature it is clad with that Diuine Propertie Immensitie Scotus to Angels giues this power without outward euidence or reuelation to know the secrets of mens hearts Angels are by this meanes made Idols because being but creatures they haue assigned them a Diuine propertie to see in r Mat. 6.4 secret to discerne Å¿ Ier. 17.10 thoughts and to try the reynes Like thinke when Diuine worship inward or outward is giuen to any thing besides Iehouah What euer that is it is made an Idoll Images adored with Diuine Worship Saints inuocated by this meanes are made Idols because Gods Worship is giuen them And these yee may call
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
aduanced in Gods fauour the heauier vengeance lights on them in case of their vnthankfulnesse and disobedience Capernaum lift vp to heauen t Matt. 11.23 is brought downe to the lowest Hell iustly for their rebellion and abuse of Gods high fauour this makes the state of an Apostata more fearefull then of a simple Alien because his taste was more of Gods grace and fauour How great are the prerogatiues of GODS fauours vouchsafed to this Kingdome libertie of the Gospell peace in the profession and practice of Pietie such as Aduersaries haue long enuyed vs other Churches of God neuer yet so fully enioyed Let vs not be high-minded but feare Euery disobedience is in vs more haynous Gods vengeance will bee more extreme if perhaps wee proue vnthankfull and rebellious Vse Let euery man obserue his specialties in Gods fauours vse their meditation to excite to more obedience Is thy knowledge more see thy obedience be more also else shall u Luk. 12.47 thy stripes be more Is thy wealth greater see thy x 1. Tim. 6.18 works of mercy be more abundant Haue we more power and plentie of preaching see that wee more abound in knowledge practice euery grace of God more tolerable else shall be the state of Sodom and Gomorrhe at the day of Iudgement then ours VERS 17.18 But wee Brethren being taken from you for a short time in presence not in heart endeuoured the more abundantly to see your face with great desire Wherefore we would haue come vnto you euen I PAVL once and againe but Satan hindred vs. THe coherence seemes this the Apostle had occasionally mentioned their afflictions and professed his loue because he saw they might haply question his loue as pretended only sith he so soone left them was so long wanting to their comfort hee makes Apologie professing First his departure was enforced his absence grieuous no other then when a Father is bereft of his children Secondly in body not in Spirit Thirdly striuen against Fourthly but hindred by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word intimates a separation such as Death makes twixt Father and Child that looke what griefe a Father sustaynes when hee is bereft of his children or poore fatherlesse Orphanes depriued of Parents such and no lesse grieuous was that occasioned by his separation and absence Obser So grieuous to a Pastor sincerely affected to Gods people is euen enforced absence from the Flocke the kindest Father takes not more tenderly the want of his dearest children Reading the storie of Pauls departure from y Act. 20.18 ad 36. Ephesus me thinks I see the behauiour of a dying Father in his last farewell to his children so pithy and passionate are the Exhortations and Counsels euery word enough to make the hardest heart to melt Vers 37. in the hearing and such relenting wrought they in the people No maruell First the dangers wherein they are Secondly and z Act. 20.28 29 30. price of their soules considered Vse First they are of mercenarie disposition that are not thus affected Secondly and they haue cause to feare the vengeance threatned to men mercilesse to fatherlesse that enforce such separation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle is by some conceiued to intimate the separation and absence to be but for a short time supposing him so to speake according to his hope and opinion by others to signifie the suddennesse of his enforced separation whereto agrees the storie Act. 17. ad vers 11. Obser That sense standing occasions vs to note how Satan specially insidiatur initijs nascentis Ecclesiae and is most turbulent in the first planting of Churches At Ephesus when a 1. Cor. 16.9 the doore is opening Aduersaries are multiplied Hence in Primitiue Church grew those bloudie persecutions that plentie of Heresies wherewith the world was pestered At first rising of Luther what vprores was the whole Christian world filled withall and still as the Gospell spred it selfe newly from Kingdome to Kingdome so grew tumults more frequent and outragious Particulars of Gods children may obserue temptations most frequent and vehement in their first retyring from the world and turning to their God then conscience becomes a Lyon persecutions arise all the power and policie of Hell combine to detayne or worke a rescue The reason is euident It is the Deuils obseruation from much experience it is easier to hinder a Church from planting to hinder the rising then to destroy it once settled vpon the foundation Paul for this is fearefull to admit b 1. Tim. 3.6 Nouices to the place of Pastors knowing that as their fals are most dangerous because they are Ministers so most easie because Nouilions Vse 1 To me it is strange how to men conuersant in Scriptures and Church Storie it should seeme strange to see preuayling Ministeries accompanyed with popular tumults There is no building without noyse of hammers nor child-bearing without grones and outcryes Our Sauiour then whom the Sunne neuer saw man more peaceable harmelesse and inoffensiue scaped not the clamours and oppositions of gracelesse men in his Ministerie Paul whose courses tended all to peace so as no mans more parting with many rights for peace sake tempering himselfe in things indifferent to euery mans infirmitie yet meets with tumultuous contradictions Vse 2 Secondly I say as SYRACH My sonne c Ecclus 2.1 2. when thou entrest Gods seruice stand fast in righteousnesse and feare and prepare thy soule for temptation The beginnings are most violently assaulted Arme therefore against Satans incursions First especially against that of Pride the vsuall ouerthrow of Nouices which made Bernard aduise in our beginnings specially to labour for Humilitie though graces be then small yet as small is experience of infirmitie in temptation Secondly Remissenesse and temper though vsually beginnings are most feruent yet as no violent thing is of long continuance so sodainly is that feruour and heate of deuotion slaked Bernard And then as BERNARD Contrahitur animus subtrahitur gratia protrahitur longitudo vitae deferuescit nouitius feruor ingrauescit tepor fastidio sus blanditur voluptas fallit securitas reuocat consuetudo Thirdly diuerting the streame of affection from substance to circumstance from the mayne foundations of Faith to the nice impertinences of humane ceremonies by which wile of Satan how many haue beene transported into faction carryed to an vnbrotherly separation from the Church of God! In person not in heart In Christian amitie our persons may be sundred affections can neuer be diuided Brotherly fellowship may increase loue separation quencheth it not What maruell First presence is not necessarie to procure it nor therefore to perserue it It comes to passe said Austine by this meanes that wee loue those whom wee neuer saw that whereas all other loue growes specially from societie and familiaritie Loue Christian is procured by bare consideration and report of Graces wee heare of others neuer so farre distant from vs. Besides in this friendship
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
call God Father The vsuall Epithite of Christians There are Ministers that are not Brethren Ministers that are not Labourers Labourers that are not Fellow-labourers Fellow-labourers but not in the Gospell of Christ all these was Timothie and that was his great commendation First are there in place of Ministers men that neuer knew in experience the life and power of Pietie or Christianitie wee may well thinke such vnable to teach Christ whom themselues yet neuer learnd The Apostle feares to haue n 1. Tim. 3.7 a Nouice admitted to the Office it were some part of our happinesse if we saw not men of very offensiue liues intruding into the function Secondly Ministers not Labourers such the Lord plaints the shepherds of Israel o Jsai 56.10 to be giuen to sleeping to p Ezech. 34.2 feed themselues and not the Flocke Thirdly Labourers but not Fellow-labourers whose glorie is to be singular their life is in vaine iangling men q 1. Tim. 6.5 that dote about questions breeding strife rather then godly edifying Fourthly there are that ioyne labours but not in the Gospell Papists boast much of their vnitie and consent in Doctrine be it as great as may be while it is against the Gospell it is no note of the Church euen in hell is vnitie r Matt. 12.25 Satan is not diuided against himselfe All these holy properties concurred in TIMOTHY Ministers thus qualified are Gods great blessing vnto any people Consider them seuerally First necessarie qualitie in a complete Minister is pietie and experience in Christianitie Reasons prooue it First hereon depends in great part his fitnesse to teach Gods wayes vnto his people A man that will soundly teach conuersion to another ſ Psal 51.13 it behooueth him first haue experience of it in himselfe Hee that will soundly comfort t 2. Cor. 1.4 must himselfe haue tasted Gods consolations In other matters of speculation and moralitie vnexperienced men may speake plausibly these they vtter as some strange language that speake not from experience Secondly a Ministers duetie is not only to teach but to be an u 1. Pet. 5.3 example to the Flocke There are two senses giuen vs as helpes of learning Sight and Hearing the one makes benefit by Doctrine the other by Example Thirdly and hereon depends much what x Mar. 6.20 our authoritie with the people Secondly Paynfulnesse so runnes the Precept Be y 2. Tim. 4.2 instant in season out of season so was practice of Saints ISAI z Isai 49.4 wearied himselfe and spent his strength And the saying is wee should be as Candles spending our selues to giue light to others Thirdly Loue of vnitie and studie of it Singularitie and turbulencie must bee as farre as any thing from the courses of a Minister It it noted of Heretikes they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loued a 2. Pet. 2.10 to sing their owne Song to goe in a strayne of their owne beyond the ordinary And Paul plaints of doting Questionists that delighted in studying cases and pestering mens minds with Quiddities of no moment for edification b Ro. 16.17 18 marke such and auoyd them they serue not the Lord Iesus but their owne bellies Fourthly Consent in the truth that it may be true of them as of PAVL c 2. Cor. 13.8 They can doe nothing against the truth but for it Such Ministers Such Labourers d Mat. 9.38 pray GOD to thrust forth into his Haruest These are the e Ier. 3.15 Pastors after Gods owne heart that shall feed you with knowledge and vnderstanding c. Lacke they honestie be they neuer so learned or laborious First besides that with Aliens they doe more hurt by euill example then good by their Doctrine Secondly perhaps with the wisest they impayre the authoritie and power of their teaching Thirdly at least you want one helpe in the way to Heauen when they finger out the way but foot it not as Guides by their example Haue they honestie but labour not Mentior if I thinke not their show of honestie doth more harme with the people whiles they are idle or ignorant then the prophanenes of others Doe they labour but dissent what doe they but distract the people and bring them into a Maze not knowing which way to take Consent they in errour The more poysonfull and banefull grow they to the peoples soules It shall therefore behooue you to pray for Ministers that may bee Timothees indeed Brethren Labourers Fellow-labourers in the Gospell of Christ Bernard in Cant. Serm. 30. Such Ministers are worth Gold worthy to eate Gold saith BERNARD Da mihi alterum TIMOTHEVM ego cibo eum si vis etiam auro poto balsamo To stablish and comfort you concerning your faith The end of sending Great f Cap. 1.3 6 7. commendations PAVL hath giuen to this peoples faith effectuall couragious exemplary it was yet to this people so eminent in faith Timothy is sent to establish and comfort them as concerning their faith Thence learne we There is not the strongest in faith but needes confirmation none so couragious but needs comfort Therefore Abraham the Mirrour of Faith priuie to his weaknesse submits to the g Rom. 4 11. vse of Circumcision receiues that signe as a seale that is a meanes to confirme his perswasion of iustification Hieron Petrus mergitur meretur audire modicae fidei c. Si in illo modica fides in quo magna sit nescio See also Rom. 1.12 Luke 17. Weigh but the many mighty Oppugners of this Grace of God he that seemes to himselfe strongest will not question the necessitie of confirmation if not for his present yet for his possible wauerings These they are First Satans incursions This grace he desires especially by h Luke 22.31 winnowing to shake out of our hearts To tell how violently hee assaults Gods Children seemes needlesse setting before them their past sinnes their present infirmities affrighting with feare of Hell and terrors of Iudgement c. If those things haue not befalne vs they may befall vs. It will be too late to seeke armour in the Day of Conflict Secondly The Worlds onsets First By Persecutions from Aliens wherein how hard it is for our infirmitie to hold out let the fearefull fals of Gods great Saints those many caueats and comforts giuen for encouragement and our frailtie naturall teach vs. Secondly Seducement by Heretikes those mysticall Heretikes especially the Ministers of Antichrist armed with all the power and policie of Satan Thirdly Apostasie of Hypocrites hereat how many stagger when they see men so eminent in knowledge and outward acts of Pietie Turne backe from the holy Commandement one of the two is presently suggested either themselues are no better then they or Gods promise of perseuerance is vncertaine Fourthly Scandalous fals of Gods Seruants making many wauer and grow suspicious lest they through like weaknesse fall into like extremities Thirdly Our
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
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 self-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
Desperate of his strict Iustice Wisdome would teach to fit our meditation to our present state See it in a duty that may seeme most easie suppose hearing the Word of God It is not as is thought a worke of euery Ideot and idle Foole to be a hearer to heare as wee ought requires skill more then ordinary to tye our minds to attention that they may bee free from wandering to apply our affections to the quality of what is taught that when we heare matter of feare our hearts may f Isai 66.2 tremble at the Word of God when matter of griefe they g Neh. 8.9 may mourne when matter of comfort reioyce c. Such skill requires euery Christian Dutie to the Regular performance of it that wee may well conclude of Christianity It is the Science of Sciences euen an Art of liuing well Vse They erre not knowing the Scriptures nor the power of Godlinesse that thinke it a skill most obuious to bee a Christian a worke of one houre or two in the last sicknesse to furnish themselues for Heauen Though in manuall Sciences he is not thought his Crafts-master that hath not serued a seuen yeeres Apprentiship yet to the exactest skill of Christianity seuen houres yea moments are thought sufficient Surely if any where here that hath place that the great Phisician once spake Ars longa vita breuis Compendiums they haue framed to themselues here as in other Sciences To loue God aboue all our Neighbour as our selues This is h Mat. 7.12 the Law and the Prophets To feare God and keep his Cōmandements i Eccl. 12.13 this is the whole of man But foolish men that consider not the infinite particulars which these comprize And that it is the least halfe of a Christian k Iohn 13.17 to know though exactly the heads of Dutie To loue God comprizeth his worship outward inward l 1. Iohn 5.3 keeping of all and euery his Cōmandements To loue our Neighbour exercise of m 1. Cor. 13.4 5 Patience Kindnesse Mercy euery good grace and office wherein we may do good to Brethren Willingly would I perswade our people if it might be of the skill no lesse then artificiall requisite to Christianity not to deterre them by the difficulty but to reforme their negligence and to excite their industry And if they would but seriously consider that part of this Art that stands in speculation they would easily acknowledge it to be no idle mans occupation to bee a Christian To know necessaries of Gods Nature and Will can wee thinke it obuious when as Dauid hauing long trauelled in the Word of God with an extraordinarie Spirit yet prayes illumination that hee n Psal 119.18 might see the wondrous things of the Law Who euer sounded the depth of any one Commandement to know all particulars of duetie therein comprized Who so quick-sighted as to vnderstand thorowly particular circumstances of knowne dueties Dare any arrogate prudence so exact as to obserue them regularly in all his practice Thou knowest thou must pray but knowest thou how thou must pray To pray is not to vtter a Petition which a Parrat may doe but thou must pray with o 1. Cor. 14.15 vnderstanding with p 2. Chron. 6.29 feeling of wants with q Iam. 1.6 faith to be heard with feruencie of affections the practice of all these how full of difficultie to guide affections of wrath feare ioy griefe c. Heathens obserued to require much prudence may not Christians more to their Christian moderation That I be not infinite It will be sufficient if I may but conuince our people that Christianitie is an Art that the practices thereof require skill more then ordinarie that once euinced I hope those out-cryes against ouer-much teaching will cease for suppose you know all we are able to teach you for substance of faith and practice yet to learne skilfull practice of them the wisest amongst vs may not blush to goe to schoole To possesse his Vessell in holinesse and honour The particular wherein Paul requires this skill is the preseruing of Chastitie in his phrase the possessing of our Vessell in holinesse What is the Vessell saith AVGVSTINE * August cont Iulian. Pelagian lib. 4. cap. 10. lib. 5. cap. 7. the Wife the Woman or wife is the r 1. Pet. 3.7 weaker vessell Al the body the vessell or instrument of the soule Al the instruments of generation 1. Sam. 21.5 The vessells of the yong men are cleane that is their bodies or instruments of generation That first interpretation S. Austine fell into by this occasion Dealing against Pelagians in the question of Originall sinne and the manner how it is conueyed to posteritie he was thus vrged by Iulian The soule is created pure the body propagated by a lawfull act of generation in the marriage bed for that bed ſ Heb. 15.4 is vndefiled by what chinks creeps in this infection of Nature Saint Austine answeres that howsoeuer the vse of the marriage bed be for the substance of the act vndefiled yet may impuritie insinuate it selfe through intemperance and ouer-much feruor of delight Truth is there is as well Coniugall as Virginall chastitie which stands not only in keeping our faith inuiolate to the wife of our Couenant but also in the temperate and moderate vse of the marriage bed And I am halfe of his mind in this whatsoeuer in that act is not either for procreation or preuention of Fornication comes of euill Rather by the vessell vnderstand the body Not that the heart hath libertie to lust so the body be kept from the act of vncleannesse t 1. Cor. 7.9 burning lusts are commanded to be remedied but so speaks he fittingly to reforme opinions corrupt and monstrous that to the u 1. Cor. 6.13 body was permitted a kind of libertie so the heart were kept pure from that vncleannesse Possesse that is keepe and rule the body in holinesse vnderstand it chastitie and freedome from pollution by vncleane lust Honour of the body stands in two things First x Col. 2.23 Health and chearfulnesse Secondly dedication of it to the holy Ghost as y 1. Cor. 6.19 a Temple for him to dwell in and an z Rom. 6.13 instrument to be vsed to the glorie of God The summe is this that not the heart only but the body also must be preserued in chastitie a 1. Cor. 6.20 Glorifie God in your bodies and soules they are both the Lords his Creatures his purchase both bought with the price of his bloud It seemes the Corinthians were carried away with that errour to thinke pollution of the body almost indifferent The bodies they thought should not rise againe therefore it was not much materiall to what vncleannesse they were abused yet saith the Apostle First the body is for the Lord dedicated in creation to the glorie of the Maker and by Redemption to Christ Secondly the Lord for the body
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
the Gospel It is of two sorts first generall whereby we beleeue the Doctrine of the Gospel in generall secondly particular whereby we beleeue it as true to vs. Of the first sort yee may conceiue the faith of the Eunuch being yet a Nouice q Act 8.37 I beleeue that Iesus Christ is the Sonne of God Of the second that of Paul Christ loued r Gal. 2.20 me and gaue himselfe for me Both these haue their vse in Christian Warfare one laying the ground of Comfort the other applying it to our selues Temptations yee shall see assaulting in both kinds the Deuill labouring to make vs Infidels in the generall that he may make vs incredulous in the particular Example In Cyprians dayes he stirred vp Nouatus to broach this Heresie That pardon of sinnes purchased by Christ belonged not to any denying Christ through feare of persecution though afterwards repenting a dangerous and discomfortable Ground the Mind giuing credence to that error and persisting therein the Conscience guiltie of that sinne apprehends nothing but horror and astonishment Not much vnlike are those we haue experience of at this day Thoughts of Atheisme and Blasphemie cannot stand with grace no not though abhorred mourned for striuen against A false conclusion giue way in that generall all comfort in thy particular failes thee Al. Omissions of knowne duties cannot stand with sanctification A false conclusion except it be mollified Of Asa it is said He remoued not the high places f 2. Chron. 15.7 yet was his heart vpright with the Lord all his dayes There be other infirmities besides that of ignorance out of which such omissions may proceed Thus in the generalitie wee see how Faith is oppugned withall how necessarie Faith and the right information thereof in the generall is for comfort Like thinke we of the particular for let generall grounds be neuer so firmely beleeued except with like firmenesse Faith can assume the Conscience is all-out as comfortlesse Euery temptation suppose to bee a secret Syllogisme Wherein sometimes we haue the Proposition corrupted after the Assumption assaulted that the Conclusion follow not to the comfort of Conscience In the question of Adoption Example whether we bee the sons of God thus reasons the mind for comfort of Conscience Whosoeuer are t Rom. 8.14 led by the Spirit of God are the Sons of God I am led by the Spirit of God Ergo I am the child of God Sometimes the Proposition is assaulted by Satan it must thus be vnderstood whosoeuer in euery particular action is led by the Spirit of God he onely is the child of God yeeld him but this to corrupt the principle thy conscience must assume the negatiue Sith u Iames 3.2 in many things wee sinne all and inferre the conclusion discomfortably Or suppose thou haue wisedome to vphold the Proposition as Paul hath directed that it is meant of those that in x Rom. 8.1 course of their life follow the Spirits guidance though in particulars the flesh preuaile then assaults he thee in the Assumption permits by no meanes to bee assured of our guidance by the Spirit of God So that we see how necessary against the euill Day it is to fortifie our selues with faith generall and particular By the way obserue how professedly the Church of Rome sets her selfe to hinder all solid comfort of the soule in temptation First Allowing vs no sound ground for generall saith the mâ—â—ters whereof wee must take on trust from them without daring to y Act. 17.11 search the Scriptures whether the thing be so out of which what faith can arise more then meerely humane Secondly accusing yea accursing the very endeuour of speciall faith as presumptuous allowing vs onely a coniecturall opinion and probable hope that it may be we are such and so qualified as they that shall bee heires of saluation What a paper brest-plate frame they vs of such faith to keepe out z Ephe. 6.16 the fierie Dartes of the Deuill Leaue them The second part of the Brest-plate is Loue of God and of our Neighbour The nature of this gracious affection is best knowne by sense Thus yet conceiue a description of it by effects first wel-wishing secondly adhering thirdly desire of vnion with the person loued The kinds of it they make two first Concupiscentiae whose maine scope in louing is the good of the louer secondly Amicitiae when wee loue whom wee loue for his owne sake without respect to our owne priuate Of this sort is that we owe to God and men It steads vs in the Spirituall Conflict first as an Euidence secondly by its Operation As an Euidence the very presence of it is a marke of our adoption and a 1. Ioh. 3.14 translation from death to life so that if euer the Conscience be fifted about the maine whether wee be in state of grace or not this gracious affection presents it selfe to the eye of Conscience to stay it from doubting Secondly by the Operation which ye may thus conceiue it causeth vs to cleaue close to what we loue and sets such a price thereon b Cant. 8.7 that nothing will cause vs to part with it Suppose the temptation be to forsake the Truth of Religion perhaps vpon such allurements as Domas was misse-led withall thus Loue teacheth to reason The truth of Gods Word I haue found to be Gods c Amos 1.16 power to my conuersion the same hath been d Psal 119.50 my comfort in trouble sweetnesse I haue found in it such as the Honey-combe cannot afford How shall I forsake this Truth c. The Helmet is Hope that is the firme expectation of the good things God hath promised and not yet exhibited the maine whereof is the end of our Faith the saluation of our Soules It is of two sorts first the hope of the Hypocrite which is as Iob sayth as the Spiders web with euery blast of temptation beaten downe inasmuch as it hath no sure foundation nor euidence to rest on secondly the hope of the Righteous that e Rom. 5.5 neuer makes ashamed The stead it doth vs in temptation is such that Paul calls it the f Heb. 6.19 Anchor of the Soulo Thus conceiue how There are certaine blessings which God hath promised Christ purchased yet we possesse not saue onely in title g Phil. 1.6 as To perfect the good worke begun to the Day of the Lord Iesus h 1. Cor. 1.8 To confirme vs blamelesse to the end To i Rom. 16.20 tread downe Satan vnder our feet c. The cases oft fall out that we feele nothing lesse then what is promised perhaps declining in stead of growing in grace weakening rather then establishing of faith c. the cunning Deuill working vpon aduantage of our sense labours thereby to ouerthrow our faith Here now is the vse of Hope expecting aboue reason and sense the blessings promised considering the faithfulnesse and power of the
others in this kind allowing vs no order in Loue requiring a promiscuous and preposterous kind of Charitie in all towards all In Almes and workes of Mercie the prophanest thinkes much if they be not equalled to the holyest In Companie and Familiaritie they that I dare say hate the companie of such as runne not to the same excesse of Riot yet make it matter of Crime that they are not admitted on equall termes with men whose graces are most amiable and louely I am of Ambrose his mind In Charitie Peccat qui praeposterè agit Hee sinnes that is preposterous in louing setting that first that should be last The worst I wish such men as enuie other mens preferment in the intirenesse of our affections That they would store themselues with the amiable graces of Gods Spirit that ſ Psal 45.13 Beautie within as the Psalmist calls it In the meane time they must giue vs leaue as the Lord chargeth IEREMIE to t Ier. 15.19 take away the precious from the vile The next point of notice is the Particular Who they are Paul here commends to the specialtie of our Loue. They are Ministers They then by Gods Ordinance should haue a specialtie in the peoples Loue. The Scripture points vs to three sorts or degrees of Loue. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Men as Men for the nature of Man and common gifts of Humanitie they are endowed withall This may not be denied to enemies no not to enemies of God Nature is Gods worke in whomsoeuer Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Neighbours that is as I now interprete such as are neere vs in Societie Nature or friendly Affection Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Brethren for Sanctitie sake and fellowship in the Spirit of Adoption and Regeneration The Apostle here points to a fourth wherein hee will haue our Loue ouer-flowing and after a sort excessiue It is to the persons of Ministers Doth any man aske Reasons Besides the generall tye of like humane Nature besides that of Societie and neere Coniunction yea besides that Brother-hood and participation of like precious Faith they haue yet something more that layes clayme to a singular measure of Loue. Besides eminence of Grace and Office they are Instruments by which the Lord reacheth to vs all Blessings that concerne Life and Godlinesse Whereout grew that question in Schooles whether the fathers of the flesh or the Spirituall Parents should bee preferred And though they confesse in matter of Beneficence the Naturall hath preferment aboue the Spirituall Parent because hee is more properly cause of our being in Nature then the other of our being in Grace yet for that point of wel-wishing it is accorded it must bee more then to any priuate man ioyned to vs in the neerest bond of affinitie or bloud So AQVILA and PRISCILLA preferre u Rom. 16.4 PAVLS safetie before their owne Good Obadiah not without aduenture of his life x 1. King 18.4 hides the Prophets in Caues from the rage of IEZABEL So precious in former times were the persons of Ministers Vse How are these degenerated whereinto we are fallen wherein Ministers are made the chiefe Butt of mens malice no sort of men I dare say more odious to men vnreformed whom yet the Lord hath commended to a specialtie of our loue The Reason generally is no other then that was of Achab for Micaiah Of all the rest he y 1. King 22.8 was most odious because hee dealt most plainly See also Reuelation 11.6 Gal. 4.16 It is strange to see how euery act of their life is sifted how tender some men pretend their Consciences to bee in a Ministers omissions but of circumstances when Gods Commandements are without scruple seene and suffered to be contemned The truth is not their Conscience but their malice is more to a Ministers honesty then to the peoples greatest prophanenesse Of it I say no more onely I wish such men to consider how tender care the Lord hath taken for the persons of Ministers See saith PAVL that they may bee z 1. Cor. 16.10 without feare amongst you Touch not mine Anoynted doe my Prophets no harme And what is done to them is interpreted a Luke 10.16 as done to Christ whether in good or euill and so will be recompenced at the Day of generall retribution The motiue or ground of this singular Loue followeth Loue for their Worke sake Obser Not euery loue of a Ministers person is that wherein a man hath comfort but that especially which is for his worke sake There are as it fals out sundry amiable gifts concurring in a Ministers person suppose points of Nature and Art Vrbanitie Liberalitie sociable Conuersation and the like but the comfortablest Load-stone of Loue is his worke What is that First His labour Secondly That which results from his labour His labour in the b 1. Tim. 5.17 Word and Doctrine which else-where hee cals The worke of an Euangelist His gouerning and guiding the Flocke by Discipline and godly example this is his labour The worke resulting out of his labour when God is pleased to blesse it vnto the people is Repentance New-birth Faith Comfort Or if there be any other Grace or comfortable blessing of God whereof the soules of the people are made partakers this is the fruit of his labour Wherfore also God is not ashamed to call them his c 1. Cor. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuing vs after a sort our partnership with him in the saluation of his people Vse Take notice of it I beseech you as a helpe to discerne the comfortable soundnesse of loue you pretend and professe to Ministers Sure it is in euery dutie the worke is not so comfortable as is the motiue and inducement to performance In this it is true as in any loue to Ministers and Saints To loue the Saints and to doe them good is not so much except the very Saint-ship bee the Load-stone of loue To loue a Minister is not much except his worke bee that that drawes affection It is that our Sauiour points at d Mat. 10.42 A Disciple in the name of a Disciple a Prophet in the name of a Prophet It is noted of Iehoash a cursed Idolater that hee had much respect to the Prophet Elisha and at his death weepes ouer him with that bitter lamentation e 2. King 13.14 Oh my father my father the Horsemen and Charets of Israel what was the reason of his loue questionlesse not his worke but the helpe hee found in him for support of his Kingdome Of the people it is noted they followed Christ and were sometimes zealous for his safetie the Reason was he fed their bellies by miracle and cured their bodily diseases his Doctrine in the meane time sounds f Iohn 6.66 harsh and occasions many to forsake him His reproofes so bitter and distastfull that they g Iohn 8.59 goe about to stone him In like sort I
but this to restore the Law to his full sense wherein it had beene scanted by the Pharises Belike then the loue of enemies was comprized in the Law and therefore is no matter of Euangelicall counsell Fiftly Mee thinkes it a matter of necessity in Charitie to goe r Luk 6.34 35. one step beyond Publicans and sinners Except wee reach this strayne to loue euen enemies Publicans Sinners Heathens in Charitie haue equalled Christians But leaue them The prescript is apparantly touching matter of dutie It is I confesse a Lesson harsh to flesh and bloud thus louingly to require an enemies euill with goodnesse but the more difficult it is to Nature the more earnest should bee our gracious endeuours and I dare say the more comfortable shall bee the practice And let mee exhort all GODS people to striue for this perfection in their Charitie Excitements wee haue heard many let this bee added The experience our selues haue had of Gods bounty toward vs euen while wee were enemies vnto God Euen Å¿ Rom. 5.8 10. when we were enemies wee were reconciled vnto God by the death of his Sonne Hee spared not his owne Sonne but gaue him to dye for vs that were enemies vnto him To speake of his other inferiour fauours in bearing our frowardnesse and daily prouocations yea t Lam. 3.23 renewing his mercies vpon vs which euery morning were infinite This onely I say If GOD so loued vs we ought also so to loue one another But where may the man be found amongst a thousand that thus farre proceedes in Charitie They are prime Christians in their own opinion that ascend to Sauls measure I will doe thee no more harme and they haue gone exceeding farre that haue gotten so much power ouer their wrathfull affections that they breake not out to retayling of wrongs They are generally of opinion this measure of Charitie is as much as Angelicall not here to bee attayned while wee carry about vs flesh and bloud till in Heauen wee bee made like and equall to Angels Now I confesse in degree of louing there will be imperfection while wee liue in this World Yet this I am sure may bee obtayned in this life Charitie may bee perfect extensiue and except it be so there is no truth of loue in vs. Let vs be exhorted to endeuour it To former Reasons adde these First There is something in worst men and most malicious that is amiable and should draw not our beneficence onely but our louing affection the Nature of man indued perhaps with some speciall gifts of Wit Fortitude or the like let these be cherished Secondly Consider their possibilitie of returning to better state Strange alterations wee haue read and seene Gods grace to haue made in many Paul was taken out of heat of persecution and became a Preacher of that truth which before hee persecuted as Austine thinkes by Stephens Prayer as one meane Si Sanctus STEPHANAS non sic orasset Ecclesia PAVLVM non haberet Lastly what euer the issue of our kindnesse is in them to vs we are sure it shall be comfortable and no question find reward with God u Psal 35.13 I wept saith DAVID and prayed and fasted in their aduersitie no benefit came to them in their amendement but my Prayer shall turne into mine owne bosome VERS 16. Reioyce euermore WE haue here two things First The act or dutie Reioyce Secondly The continuance of the dutie euermore Of ioy wee finde foure sorts according to the seuerall grounds and manners of reioycing First Ioy Naturall arising from presence and fruition of something good to Nature as health strength cheerefulnesse and the like The second they call secular or worldly ioy such as riseth from presence of things good according to the state and esteeme of the World such as Dauid intimates When x Psal 4.7 Corne and Wine and Oyle are increased As Esay y Esay 9.3 The ioy of Haruest The third is as some call it Criminall Ioy which Dauid taxeth in the wicked as a marke of a hellish disposition They z Pro. 2.14 reioyce in doing euill and as SALOMON Delight in the frowardnesse of the wicked The fourth is that which is called holy or spirituall ioy in Pauls phrase The a Rom. 14.17 Ioy of the Holy Ghost It differs from the former in two things especially First In the ground or matter of reioycing which in spirituall Ioy is the fauour of God and the fruites and pledges thereof in pardon of sinnes Sanctification hope of Glory Secondly In the manner of reioycing in things naturall or secular For sinnes are griefe to the Spirit of God In these things there may be a kind of holy and spirituall reioycing as when wee ioy in them not simply as good to Nature and state of this life but as pledges of Gods fauour and furtherances of a better life So were the Israelites commanded to b Leuit. 23.40 reioyce before the Lord in all they put their hand vnto And had their annuall Festiuities to procure and manifest their reioycing in Gods fauour testified euen in temporall blessings The Text must bee vnderstood of this holy and spirituall Ioy which the same Apostle cals c Philip. 4.4 reioycing in the Lord that wee haue him gracious and good vnto vs and testifying his fauour by temporall or spirituall blessings Quest It is questioned here in great earnest by Interpreters how Ioy so constant and vninterrupted is required of vs Is there not d Eccles 3.4 a time to mourne Answ The toyle is much to assoyle the doubt amongst those that moue it This first they lay for ground That the speech is directed onely to GODS Children this also may be added to Gods children demeaning themselues as his children That yeelded the answeres are various Alwayes that is to say say some in all States aduerse or prosperous whatsoeuer condition God is pleased to place them in they haue constant cause of ioy and reioycing There bee that thus interprete Reioyce euermore Si non actu saltem habitu I must confesse Caietan that distinction in this câ—se is to me a riddle except perhaps they would so be vnderstood that we should alwayes haue a disposition to reioycing A third thus Reioyce euermore that is haue alwayes matter of reioycing so demeane your selues that you may haue continuall ioy of the holy Ghost through sence and assurance of Gods fauour Sure it is Gods children alwayes haue or may haue cause of reioycing The promise is Their e Ioh. 16.22 ioy none shall take from them to this end is the Comforter giuen to abide with them for euer amongst the plenty of fruits he brings with him f Gal. 5.22 ioy hath not the meanest place The constant causes of their ioy Bernard referres to these two heads First exhibita Secondly promissa Things exhibited and already giuen Bernard as the writing of our names in Gods Booke of life by so vnchangeable a Decree
Secondly withall to remember what Paul obserued that to the g 1. Cor. 14.30 sitter by may be granted the clearer reuelation Thirdly and what he aduiseth in meekenesse of wisedome to h Phil. 2.3 thinke another better then our selues This obiter onely The substance of duety constantly to hold and maintaine what vpon triall shall be found good so are the precepts frequent i Rom. 12.9 Cleaue vnto that which is good be in a sort glued thereto k Heb. 10.23 Hold fast the profession of your hope without any so much as wauering The constancie required suppose to bee First in Iudgement that it wauer not or be vnsettled l Eph. 4.14 It is childish saith Saint PAVL to be carried about with euery blast of vaine doctrine Secondly in affection that our loue claspe close to truth and goodnesse without separation Therefore said SALOMON m Prou. 23.23 Buy the truth and sell it not Thirdly in practice that we hold our course of holinesse settledly and vnaltered It is discomfortable n Gal. 5.7 to haue runne well and to surcease obedience of the truth First Preuaricators in this point of duety are first Academikes as Bernard well resembles them in matter of Faith and Religion men that loue to be questionists in all things resolued of nothing How many of that humour are amongst vs after so cleare light and reuelation of the Gospel yet to choose their Religion not resolued whether Baal or Iehouah be God whether Protestancie or Poperie be truth Their pretence is the many controuersies vndetermined in the Church Sects so various that they know not which way to take It were well we would once agree amongst our selues Now blessed be God that hath giuen vs well-nigh perfect Harmonie and concent in all points fundamental so that in no matter of foundation is to bee found dissonance in all Churches reformed Some petite differences there are about Ceremonies and matter of Discipline in substance of faith and worship none at all But what when all is granted that there were as many Sects as men in the world First truth is but one though errour be various and manifold Secondly o 2. Pet. 1.19 A most sure word of Prophets and Apostles God hath left vs to bee touchstone of truth Thirdly made gracious promise that they p Ioh. 6.45 shall all be taught of God q Iob. 16 13. led into all necessary truth that in humilitie and loue follow after the truth Fourthly ordained knowledge obedience resolued faith of truth absolutely necessary to saluation Secondly another sort there are of like spirit and resolution though on another ground resolued to resolue of nothing in matter of Religion but according to times and places so to frame and transforme themselues in Religion and worship perswaded that in any Religion may be attained saluation Contra. First then said Peter falsly There is r Act. 4.12 no name giuen vnder Heauen whereby we may be saued but the Name of Iesus Secondly what was the Å¿ Rom. 3.2 preferment of Iews so great aboue Gentiles that to them were committed the Oracles of God Thirdly and how were the Gentiles t Ephe. 2.25 without hope till dayes of New Testament Thirdly To these adde our giddie and inconstant people wherried about with euery blast of vaine Doctrine no weathercocke more wauing or wauering then they Athenians right in Religion to whom noueltie is farre more pleasing then truth or goodnesse And no point of noueltie so strange or singular but they are as ready to embrace as any Phantasticke is to propound u Heb. 13.9 It is good said the Apostle that the heart be established to bee rooted and grounded in loue of the truth It argues childishnesse to be so vnsettled wonne or lost with rattles Fourthly There are are also Aguish Christians whose pietie and deuotion takes them by fits vnworthy the name of Christians how eager so euer while the feruour of this Feuer holds them x Gal. 4.18 It is good to bee zealous alwayes in a good matter fearefull that the Lord notes of Israel Their righteousnesse is as y Hosh 6.4 the Morning Dew Fiftly Deepliest guiltie of transgressing this precept are Reuolters from the Grace of God that hauing knowne the way of truth and quite escaped from those that are in errour are againe intangled to their certaine and most fearefull destruction Of these often before First Meanes helpfull to steddie holding truth and goodnesse receiued First that our resolutions be grounded on knowledge deriued from the Word of God I know that yee z 2. Pet. 1.12 haue knowledge and â—re established in the present truth stabilitie there is none without knowledge There bee that take their faith and Religion on trust from their Teachers hauing no other reason of faith or practice saue the iudgement of men a Inde ver 12. Cloudes without water saith Iude no maruell if they be carried about with the wind Secondly His hold-fast is sure whose loue fastens on the truth Those many seduced by Antichrist are such as receiued not the b 2. Thes 2.10 loue of the truth Knowledge perhaps of truth they haue so cleare that they cannot but acknowledge it and giue way to it in Iudgement Their breake-necke it is that they c Ioh. 3.19 loue not the light nor know how to value that d Mat. 13.46 Pearle of the Gospell The blood of Martyrs that hath sealed this truth issued from that high estimate their loue set on it The Apostasie of so many from Christ to Antichrist proceeds from want if not of knowledge yet of loue to the truth e 2. Pet. 5.3 Ioyne to faith vertue to science conscience Apostasie begins in practice Conscience is first neglected next affection aliâ—ned till at length verie iudgement is blinded and the mind infatuated Therefore made those Heretiques shipwracke of faith because they f 1. Tim. 1.19 put away good Conscience g Heb. 10.25 Forsake not the gatherings together of Saints as the manner of some is There is but a step betwixt them and death The words of the wise are as Goades and h Eccl. 12.11 nayles fastened by the masters of the Assemblies VERS 22. Absteine from all appearance of euill _ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there be that take Logically and thus render From euery sort or kind of euill Euils are various and manifold who can discouer them Sins in euery thing offer themselues vnto vs some palpable so as we may feele them some of a finer thred it is hard to discerne them Sinnes open sinnes disguised Sinnes on the right hand as superstitious scrupulousnesse on the left hand as open profanenesse of what sort soeuer abstaine from Euill He makes conscience of no sinne that makes not conscience of all And hee is in danger of the greatest that beares himselfe in the least But why are we nouellous There are malae res malae
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
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