weepe they grow and decay liue and die together Mutually though differently they are nourishable each to other faith to charitie hath the respect of a cause the apprehension and n 1 Iohn 4.19 assurance we haue of Gods loue to vs o 2 Cor. 5.14 forceth after a sort to loue of God and his children Charitie to faith as an euidence Would I perswade my selfe to loue of Brethren thus I discourse When I was an p Rom. 5.10 enemie I was reconciled to God by the death of his Sonne q 1 Iohn 4.11 If God so loued me ought not I to loue his Children Would I strengthen my faith and perswasion of Gods loue to my soule Thus I proceed r 1 Iohn 3.14 They that loue the brethren are translated from death to life My heart tels me I loue the Brethren Thence I inferre the conclusion for faith to claspe closer vnto Therefore I am translated from death to life Vse In Christ Iesus neither Circumcision auaileth any thing nor vncircumcision Å¿ Gal. 5 6. but faith which worketh by loue None euer loued Gods childe quâ talis into whose heart the sense of Gods loue was not first shed at least instilled by the holy Ghost giuen vnto him feelest thou thy loue to any of Gods children languish know it s discomfortable I meane if Gods Image shining in him allure not affection Hellishly euill if that be the reason of thy hatred or lesse louing yet wouldst thou frame or halfe force thy heart to his loue Thy faith if any will suggest how God the father of that sinner or enemie when thou wast an enemie reconciled thee to himselfe how daily t Lam. 3.23 his mercies are renewed notwithstanding his u Psal 7.11 daily prouocations by thy sinnes 'T is faithlesnesse onely that makes vncharitable Doth faith faint or wauer Charitie puts new life addes vigour vnto it Tell me thou who doubtest of Gods loue to thy soule how feelest thou thy heart affected towards them that are Gods findest thou thy selfe enamoured on the beautie of Gods Image shining in his children doth that draw thy affection my soule for thine thou art beloued of God It s the weaknesse of thine vnderstanding to beleeue the praemises and doubt of the conclusion The great God of heauen and earth * 1 Iohn 4.12 No man hath seene at any time his Image he represents to vs in his children willing thereby to eleuate our affection to himselfe assuring vs that he accepts and esteemes that loue of his portraiture as loue of himselfe O we of little faith why doubt we of loue to our God while wee loue those that are Gods or question Gods loue to vs whose hearts he hath framed to loue of his children I doubt not what euer Papists say but where faith is there is charitie nor Papists themselues but where charitie truly so called is there is faith It s hard to say whether our lacke of faith be imputable to lacke of charitie or our want of loue to defect of faith yet to th'exercise of faith and x Iac 2 18. euidencing of it charitie is much auaileable Thus thou maist encrease it 1. y 1 Pet. 2.17 Loue brotherly fellowship Ignoti nulla Cupido nor is any such loadstone of affection as societie of Gods children 2. As z 1 Pet 4.10 euery man hath receiued the gift so let him distribute hee shall so euidence gaine loue of Brethren 3. a Eccl. 7.21 Giue not thy heart to euery word that men speake and b Mat. 7.3 why seest thou the moats of thy Brother Loue c 1 Pet. 4.8 couers a multitude of sinnes Lesse amiable seemes Gods Image by curious noticing their naeues and blemishes Before we passe to th' issue and effect of their growth th'amplification of their abundant charitie cals for our notice In it are two things 1. Vniuersalitie 2. Reciprocation The charitie of euery one of you all towards each other An vniuersalitie so drawne out into singulars I finde not in any other the Churches to which Paul wrote Stiles they haue aâ—l of Churches of men Sanctified of Beleeuers of Brethren c. Yet so as by sequels of errours and faults reproued we may easely collect the denomination giuen a potiori parte And are forced to flie to vniuersale Accommodum or other distinctions of realtie and profession with the like in explication Here onely is charitie the life of faith character of Christianitie ascribed to all and euery Not one amongst them all but charitie abounded in him May we thinke of this or any other particular Church visible on earth it s wholly free from hypocrites Certainly where faith and charitie concurre there be sinceritie And if these sister Graces were thus abundant in all and euery of the Church at Thessalonica doubtlesse there was not an hypocrite amongst them To the question thus 1. Non implicat though in Agro that is in Mundo there is Tares and good Seed though in Area that is in Ecclesia visibili there be Chaffe and Wheat yet a select parcell there may be as a little Horreum of the Lord wherein is none but wheat An Israel God may haue on earth consisting of none but Nathaniels d Iohn 1.48 Israelites in deed in whom is no guile Non implicat But who can exemplifie 2. But what if wee say Pauls charitie guided it selfe onely by th'imperate and exteriour acts of faith and charitie Suppose Confession and Beneficence Certainly the gifts he knew not but by the fruits And might not these be performed by Hypocrites I know no outward Act of faith or charitie but an Hypocrite may performe and iustly gaine from men Reputation of being faitâ—full Prayer and Confession Acts of Faith cannot Hypocrites performe My meaning is May not an Hypocrite forme a Prayer volubly yea passionately pronounce it so as that to men though of Pauls spirit he may seeme to haue his infirmitie e Rom. 8.26 helped by the Spirit of God May not an Hypocrite endure some fight of affliction for the faith why may not ambition of being reputed faithfull to God perswade in the Church to suffer as much as vaine glorie did amongst Heathens in loue of their Countrie And what proud Pharisee cannot giue an Almes What wise Pharisee cannot conceale his pride or make choise of honest rather then prophane to be his Beadesmen How wise is hypocrisie growne in our times how cautionate to auoid the noticed notes of insinceritie For my part I know not any outward Act or office of pietie or charitie but Esau might haue performed as much as Iacob Cain as Abel Simon Magus as Simon Peter I like Pauls charitie and will endeauour to imitate it to thinke he hath faith whom I see zealous for the word of faith desirous to drinke in if but by th' eare the f 1 Pet. 2.2 sincere milke of the word To iudge him mercifull who doth workes of mercie feeds
man to bee ouerparticular in his premeditation that were to leade himselfe into Temptation As in things delectable particulars affect more to allure then generalls so in things terrible particulars more affright to dismay then the generall To dwell vpon the thought of fire or saw or gridyron c. may amaze our weakenes more by much I dare say then thought and purpose of the generall with humble prayer of Assistance fâ—om God to support vs. That the Name of our Lord Iesus may be glorified in you and you in him c. The end whither of Pauls praying Or of fulfilling Gods purpose Or of perfiting the worke of Faith Some or all Or what is this glory of Christ and vs That in this life amongst men Or rather in our glorification in heauen To this I rather incline comparing ver 10. So falles into oâ—r second notice the Reciprocall Coincidence of Christs glory with our glorification and Saluation Such as neither can bee nor almost bee conceiued without the other So that if I should perswade a man to seeke the glory of Christ I would perswade him to nothing more seriously then to labour for the saluation of his soule there being nothing whereby a man can procure more glory to him then by working out his owne saluation Caietan is acute in his Scholie yet expresseth not his meaning It s not said that Christ or Iesus but that the Name of Iesu may bee glorified Glorious is that Name made when indeede hee becomes a Sauiour to vs. Why macerate we our selues with iealousies of sincerity for that in our piety we ayme at our saluation 1. Is it for nothing the Reward is so oft propounded to our view for excitement 2. Thinke we b Heb. 11.26 Moses or c 10. Abraham meere Mercenaries who wrought with such intention 3. Ceased our Sauiour to be holy harmelesse separate from sinners when to support his humanity he eyed the ioy that was set before him Heb. 12.2 Whither the loue or seruice of charity may be in a sense mercenary I referre the Learned to what Schooles haue disputed This little touch from Thomas take with you It s one thing to loue God another to doe him seruice May I loue God to the end he may giue me eternall life Answ They say no for that were to subordinate the Creatour to the creature and to make mine owne benefit my chiefe good May I serue God for life eternall Or hauing respect thereto as the end of my seruice Answ I may Because such seruice is the way to eternall life and the meane ordained to atcheiue it Howbeit punctually if we will speake to the question for exempting scrupulous â—calousie It s not so much inquired how lawfull such respect to my selfe is As whither supposing such party reference of loue and seruice of God to my selfe there may be concluded a nullity of sincerity Resp I suppose not More then a nullity of ingenuity in my feare because some seruility is mixt with it What if feare of punishment bee at times my strongest hold-backe from doing euill Is therefore no feare but slauish in mee Yes euen filiall also And what if my loue to GOD bee in part concupiscentiall And the motions thereof reflect vpon my selfe Lacke I therefore all loue of Amitie M xtures there are of all Graces with their defects in state of this life It s well we mourne for defects and endeauour to purge our hearts of selfe loue According to the Grace of our God c. Denotes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure proportion or Rule according whereto Glorie is giuen Ans Rather the motiue See 2 Tim. 1.9 Not according to workes but according to his purpose and Grace that is not moued by our workes but by his purpose and Grace Tit. 3.5 he saued vs not for workes of righteousnesse but according to his mercie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace I denie not sometimes to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts of Grace in vs. But Aduersaries themselues confessing here rather denotes the free beneficence and vnmerited fauour of God towards vs. And there cannot I suppose one instance be giuen in all the Scripture where when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made Gods motiue to conferre any his blessings it signifies any gift in vs Naturall or gratuitous But onely his free fauour vnmerited bountie selfe propensitie to do good vnto vs sounding alwayes the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mercie benignitie goodnesse and bountie of God Of our God and the Lord Iesus Christ The stiles may both without wresting be applied to our Sauiour q.d. according to the Grace of Iesus Christ which is our God and Lord as Thomas couples them Iohn 20.28 My Lord and my God Howeuer the place is pregnant against Arians for the diuinitie of Christ sith his Lordship is absolute and independent and from his Grace issues our glorie If otherwise we apply them distinctly God to the father Lord to Christ the vnderstanding is not difficult The terme God is sometimes vsed essentially and so denotes the whole deitie Iohn 4.24 Sometimes personally as when some other of the diuine persons is distinctly mentioned then vsually it denotes the father first person in Trinitie See 2 Cor. 13.13 To both is Grace assigned to God the father as the giuer to Christ as the meritorious procurer But is our glorie of Grace when all the good pleasure of Gods goodnesse in our sanctification and perseuerance is fulfilled yea when the highest worke of faith confession to Martyrdome is perfitted in vs It was Pauls opinion doubtlesse that the glorious reward of our best seruices the crowne of Martyrdome it selfe is a reward of fauour not of debt Aeternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God Rom. 6.23 And non siâ—nt condignae passiones huius vitae of the Glorie that shall be reuealed Rom. 8.18 These few principles remember and hold fast that thou maist preserue vnto God entire and vnimpeached the glorie of his Grace in thy Saluation 1 All the seruices or good workes we doe or possibly can doe are due debâ— to God not onely debito decentiae or morali but neâ—â—ssitatis praecepti Because we are commanded to loue God with all the heart minde soule strength Mar. 12. â—0 2 Whatsoeuer in our seruices is lesse then the integritie of our strength naturall and gracious according to the state of Innocencie is a sinfull defect 3 The rewarding of our best Scruices is an Act of liberalitie free bountie and mercy not of Iustice 4 Obligation is none vpon God to reward but onely his gracious couenant and promises Promittendo se fecit debitorem other tie there is none vpon God to crowne our Seruices Euen Thomas could say he is debter to himselfe in respect of his promise and ordinance rather then to vs. And facta promissione tenetur Deus ad praemiandum sed ex
Aristotle and Plato must not illustrate onely or explicate but affront Saint Paul Of all I most wonder how the Barbarisme of Schoolemen hath regained reputation of highest learning and their mysteries seene higher then those Paul f 2 Cor. 12.4 heard in the third heauen their Sectaries more learned then hee that as g Acts 18.24 Apollos is mightiest in Scriptures Mine errour if yet an errour I le confesse Much pretious time I haue spent in them led thereto by these reasons 1 The high esteeme I saw them in with men whose learning and sanctitie I could not but reuerence 2 Next their promise of enabling rationally to conceiue highest mysteries of Theologie at least to defend them as more rationall then their contradictories 3 I found them in Moralities exact and distinct farre aboue the ordinarie rate of our Diuines 4 Why should a Papist in Schoole language be a Barbarian to me as I to him in the language of Canaan 5 Competently I seemed enabled to discerne betwixt good and euill 6 Conuersed in them not vt transfuga but vt explorator especially willing to see the harmonie like that of harpe and harrow twixt themselues and Controuersists of this time 7 Yet euer with this minde to subiect them to highest censure making Scripture my gnomen and canon after which to exact them Herein what I haue erred Lord pardon mee but sure it was farre from me to make them Lords of my faith or of my reason Nouices and Neophites onely I monish to bewarre of their inchantments lest their mindes bee corrupted from the simplicitie of the Gospel 2 Cor. 11.3 As to the people the monition is this to beware of h 2 Tim. 4.3 itching after nouelties and turning their eares from wholesome doctrine Where will you finde it but in Scriptures What when they tell you of fabulous traditions pretensed reuelations miracles and apparitions of Angels and men deceased Shall any mislead you from the written doctrine Gal. 1.8 9. Deut. 13.1 2 3. Luke 16.31 Oh fooles and blind 1 Here is i 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereon your soules may build 2 Here is k Rom. 14.4 comfort solid and what affords l Ier. 6.16 rest to the soule 3 m P Psal 119 9. Isai 8. Direction perfect for guiding the whole life what else seeke we Yet how wild and wanton are our heares growne Hee is no body now that tels what Peter and Paul Moses and Prophets haue spoken Who so can bring to their Athenian eares things strange and vnheard off though neuer so impertinent who so will walke in the Spirit and lye falsely hee shall bee a Prophet for this people So gat Antichrist footing amongst our forefathers and if euer by a postliminium he recouer his possession amongst vs by this meanes it will bee Hold fast the traditions you haue extant in Apostles and Prophets writings before them Poperie falles as Dagon before the Arke VERS 16 17. Now our Lord Iesus Christ himselfe and God euen our Father who hath loued vs and hath giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery good word and worke THE second part of the prescript for preuention of seducement prayer vnto God The carriage seemes to present it as a voluntarie act of Pauls loue on behalfe of this people The intention bends it farther to the forme of a prescript and is so to bee apprehended in as much as Paul on this occasion falles to his deuotion In his example hee prescribes what is most conuenient for them to procure their establishment Certainely it is a principall amongst our compleate Armour auailing to our standing in the euill day n Ephes 6.18 Praying alwayes with all manner prayers and supplications in the Spirit watching thereunto with all perseuerance as if it gaue life and strength to the whole of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Luke 17.1 2.5 Psal 51.12 1 Not onely the first infusion of grace is of God but to euery act and exercise of grace receiued is necessarie nouum auxilium 2 The giuer of grace the same is the perfecter confirmer stablisher of it 1 Pet. 5.10 1 Cor. 1.8 3 What feathers are we left to our selues when the least blast of temptation takes vs 1 Chron. 35.31 Mat. 26.74 Gal. 1.6 4 When we would doe good euill is most present with vs. Rom. 7.21 5 Not onely Iehoshuah but we all haue Satan standing at our right hand to resist vs Zach. 3.1 The Lord rebuke him had need bee our prayer ver 2. else whither fall we Luke 22.32 Vse It much ioyed mee amids the wauing and wauering of our winde shaken vulgus to heare the protestations and vowed resolutions of my people rather to die for Christ then to denie him Howbeit mee thought I wanted the eleuation and ascent of the minde vnto God Oh my deere brethren first thinke of the little o Rom. 7.18 hold fast goodnesse hath in our nature the no nourishment more then God is pleased to supply Secondly weigh how Adam and p Iude 6. Angels greater in power and dignitie fell left to themselues Thirdly consider how the q Mat. 26.74 Rocke of faith failed of an egregious presumer becomming a frequent denier of his Master Fourthly how soone g Galat. 1.6 Galatians were transported to another Gospel Fiftly minde who said it s a blessed thing to ſ Pro. 28.14 feare alwayes our owne infirmitie Sixtly how soone Dauid t Psal 30.6 7. was troubled when hee but fancied hee should neuer be moued Pray rather as Dauid hold thou mee vp and I shall bee safe and Lord u Psal 51.12 stablish mee with thy free spirit Humble deuotion preuailes rather then proud presumption See 2 Corinth 12. To it God giues answere my grace is sufficient for thee and * 2 Cor. 12.9 I will perfect my power in weakenesse To the rest thus let him that thinkes hee stands of all men take heede least hee fall 1 Cor. 10.12 Particulars obserueable in the prayer are first the persons to whom it s directed Secondly the grounds of assurance for audience Thirdly the blessings prayed for 1 Persons the Lord Iesus Christ and God our Father In Athanasius his time the inference was found Christ is prayed vnto as the Father therefore God equall with the father With good leaue of Papists it may passe current if to him as donour of grace the prayer be preferred 1 His stile is x Rom. 9.5 God ouer all blessed for euer 2 His properties the fame with those of the Father y Apoc. 2.23 ommiscience searching the heart and reines omnipotencie infinite wisedome c 3 Workes the same z Iohn 13. creation a Heb 12 3. sustentation b Iohn 5.17 gouernement of the creature Hold the conclusion firme against Arians 1 It assures thee of the c Heb. 9.14 1 Iohn 17. all sufficient value of the price
of nature nor as giuer of supernaturall beatitude without grace supernaturall The reason is pregnant because such measure of loue to God endures no inordinate motion or action against the Law of God Which rectitude if wee place in nature wee frustrate grace and directly contradict the Apostle Rom. 8.7 But whither there may not be in nature some motion or affection of loue to God a little other then concupiscentiall is not so easily resolued Bernard thus specifies degrees of louing God by their seuerall motiues or as they terme them formall reasons 1 When we loue God vt bonus sit nobis that hee may doe vs good this loue is meerely concupiscentiall or as you may stile it mercenary the so louer intends his owne benefit only and more loues himselfe then God 2 When wee loue God quia bonus fuit because hee hath done vs good and heaped his benefits vpon vs this issues from gratitude 3 When we loue God quia bonus in se contemplating the amiable excellences which dwell in the Deitie May not some of these fall into nature 1 There is a merit of loue p Act. 17.27 28. 14.17 18. palpable by nature 2 Nature may easily bee wrought to confesse debitum a debt and obligation of louing 3 There is or may bee wrought vpon nature knowledge of Gods not onely existence but louely attributes q Rom. 1.20 Power Wisedome iustice Mercy Goodnesse c. Can a morall naturalist feriously contemplating them choose but be enamoured of them and desire to enioy him whose essence at least endowments he apprehends so excellent querae Or may not a man so louing God bee acknowledged to loue him a little more then concupiscentially 4 Hope of God and desire to enioy him some report of some Heathens Ens entium miserere mei If it were the speach of Aristotle dying and his speach directed not to the creature but to him whom else where he confesseth superiour to all transcendents was much and no small euidence of such loue as we enquire of Marry if the question bee of that dilation or loue of God which they call charitatiuam whereby God is loued for himselfe aboue all and our neighbour for God that 's doubtlesse fructus spiritus non naturae the r Gal 5.22 2 Tim. 3.4 fruit of the spirit not of nature its louer of pleasures more then of God And of charitie so strictly taken would the Apostle be vnderstood Vse Why question wee it or endeauour to prooue natures auersenesse from it so in all things euident And not rather deplore the horrible deprauation of our nature by meanes of the fall Thereto set thy selfe apart in serious meditation and thinke it begins to vanish where its seelingly bewailed 2 But are remaines of it in the regenerate Resp 1 Else Paul had neuer prayed God to continue more and more to rectifie the hearts of this people thereto whom hee so euery where acknowledgeth eximious in grace 2 Thes 1. 2 And witnesse the many t 2 Cor. 10.5 extrauagant thoughts desires purposes exorbitants attempts and actions so contrariant to the Law of God some of the u Rom. 8.7 wisedome of flesh remaines in the most sanctified 3 Besides our doubtings of Gods loue * 1 Iohn 4.18 feares to approach him preferring our profits and pleasure to his seruice lothnesse to part x Mat. 9.43 with our right hands and right eyes our things lesse deere then then they though they cause vs to offend all these proclaime vs fuller of selfe loue then of loue to our God 4 And why should we fancy perfection of loue where is such y 1 Cor. 13.9 imperfection of knowledge and obedience 5 Or thinke our hearts more perfectly rectified in loue then in feare hope faith or other vertue and holy affection Whose mixtures with their contraries and fightings against them we daily experiment Vse 1 I easily giue Papists leaue to thinke charitie is or may bee profit in this life they meane to perish in their pride For my part I am of Bernards minde charitatis affectualis initium quidam progressumque c. Beginnings and proceedings of affections charitie we receiue in this life perfection and consummation therein we maintaine to be the priuiledge of the life to come T is poore comfort which corruption affords and that almost as poore which affliction Yet commonnesse of affliction not the Poet onely but z 1 Pet. 5.9 the Apostle makes ground of comfort The same afflictions are accomplisht in your brethren which are in the world And why not this same kinde of solace The same imperfections are in your brethren that are in the world in all Saints that euer haue beene are or shall bee to the end of the world a Pro. 20.9 Who can say I haue made my heart cleane I am cleane from my sinne From my sinne in all measures Behold we conflict all with doubtings with distrust with dispaire with secutitie and not trow you with selfe loue It s well that we conflict and maintaine the combate though with some foiles its signe we fight on Gods side there is hope certaine wee shall at last bee conquerours I say as the Apostle comfort your selues one another euen with these things Yet pray as the Apostle here directs and striue by all meanes to grow in this grace to bee b Ephes 3.17 rooted and grounded in loue the rather for that it s so auaileable to perseuerance Much water c Cant. 8.7 cannot quench loue Obser neither can the flouds drowne it if a man would giue all the substance of his house for loue it would vtterly be contemned See Apoc. 12.11 Heb. 11.35 Polycarpe vrged by the Proconfull to spare his age by blaspheming Christ these fourescore and sixe yeeres haue I serued him and he neuer hurt me in any thing how can I curse or speake euill of my King who hath saued me 1 Thus thou mayst kindle it is there any eximious vertue that can draw thy affection Wisedome Power Iustice Mercy Goodnesse c. Behold them all eminently or rather essentially in God 2 Thus inflame it labour to c Ephes 3.18 19 comprehend with all Saints the height depth breadth and length of Gods loue in Christ Circumstances of amplification see at large Rom. 5.6 7. Iugatur Bernardus de diligendo deo 3 Especially discerne thine owne sharing in Gods fatherly affection there is not nor can be any motion of loue to God till wee feele his loue shed abroad in our hearts by the holy Ghost giuen vnto vs. See 1 Ioh. 4.19 Gal. 2.20 2 Cor. 5.14 The second vertue prayed for as auaileable to perseuerance is patience of Christ Our English renders patient waiting for Christ whereof see Annotata ad 1 Thes 1. vlt. Yet why not patience of Christ as Apoc. 1.9 Either obiectiue because for Christs sake or exemplariter or per excellentiam 1 The nature of the vertue in generall thus conceiue
from the tumults of warre Iud. 5. vlt. 2 Sometimes immunitie from persecutions Actes 9.31 3 And here tranquillitie quiet conuersation in Christian societie free from vaine ianglings vnbrotherly discords and dissensions As Mar. 9.50 alibi passim Vse I pray God once settle vs in it â—â—nite our hearts to feare him to loue and liue at peace one with another Thorough the great mercy of the Lord of peace we haue beene long free from the miseries of bloody warres the blessing Dauid prayed for to o Psal 122.7 Ierusalem wee haue enjoyed it seemes ad nauseam vsque till now the people are ready to cry ad arma alarme So long hath peace beene within our walles and plenteousnesse within our palaces And as for persecution the name is scarcely heard amongst vs sithence Tempora Mariana that now wee are growne touchie and tender of reproach and churle if the Lord call vs to suffer euen rebuke for his name Yet as if wee were made of wrangling metall had our life as Salamanders in the fire of contention so dote we about questions and strife of words in the Church so eagerly pursue we petiest rights reuengefully prosecute triflingest wrongs that we set Church and Common-wealth all in a combustion He knew the hearts and temper of his countrimen Llboyde apud Maginum in cambria the Cambro-Britannus who thus writes of them That they are naturally propense to brawles sometimes of the bloudiest And now sithence they haue beene forced to brake their swordes into sithes their speares or welch-hookes into mattockes to giue vent to the wrangling humour they spend their time and state in persecuting Law suites And wee Britans of t'other race are growne all Camber Camber quite changed from the temper of our peaceable fore-fathers That now writtes walke for words and but sub paena wee tread not downe one grasse of our neighbours Tempora tempora Church stories record how vnder bloody persecutions Bishops and other Christians merited the stile of the sons of peace so vnanimously they stroue for the faith once giuen to Saints resisting against sin to the shedding of their best bloud After when vnder Constantine the Churches had rest round about then fell in domestique Contentions first about matter of faith as in that pestilent heresie of Arrius These calmed about primacie and praeeminence and such like trash till at last purity of faith and worship was well-nigh lost in almost the whole Church And we who haue seene issues of such contentions wanton it should seeme with outward peace are madde vpon questions wrangle about trifles as about the heart and life of our faith Per viscera Iesu nostri obsecro obtestor p Rom. 14.19 Let vs follow the things that concerne peace and wherewith wee may edifie one another That will neuer bee till wee haue learned 1 To walke by q Phil. 3.16 one Rule That which the Lord hath appointed the onely Canon and measure of Faith While Thomas with his Saint Aristotle and Saint Denys must vmpire it in Religion Reason must bee iudge of Faith in vaine we looke for ought but endlesse questions in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 While we are r Iac. 3.1 so many Masters euery one will bee a Master in Israel to iudge what 's order and decorum maruell not if the Church bee filled with contention Oh that the meekenesse of wisedome were in vs Å¿ Phil. 2.3 Euerie man to thinke another better then himselfe 3 Saint Hierom would haue no man patient in causa laesae fidei yet is it in Pauls Counsell and practise in things indifferent to be indifferently minded to t 1 Cor. 9.12 become all vnto all Ambrose his moderation what wise man but approues in externall Rites to fit himselfe to that Church God shall call or occasion him to liue in Turpis est omnis pars quae vniuerso non congruit suo As to ciuill contentions we may then hope to haue them calmed when men haue learn'd 1 u Pro. 17.1 Vnderualue their pence to their peace 2 To pacifie the * Iac 4.1 lusts which warre in their members 3 To thinke it their x Pro. 19.11 glory to passe by an offence 4 To be humble and lowly sith y Pro. 13.10 onely by pride men make contentions But why prescribe wee When Paul thought prescripts so little auaileable And insteed of exhorting prayes God himselfe to interpose for preseruation of peace The God of peace himselfe giue you peace Surely it s hee that makes men to be of one minde in a house It s the z Psal 29 11. Lord who giues vnto his people the blessing of peace But why that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphaticall prefixed It sounds mee thinkes as if the Lord must bow the heauens and come downe himselfe in person interpose to settle vs in peace Is our nature so abhorrent from peace Or what is it View man as nature sends him out into the world thou seest him naked and more then any creature vnarmed as if his maker meant him for some Picture of Peace Yet behold him in his Inwards so depraued since the fall that Tigres or wood Beares are scarce so fierce as hee the first sins vented by the sonnes of Adam were a See Gen. 4. 6 wrath hatred enuie violence c. sinnes all opposite enemies to peace the last that are mortified seeme the same contentious humours wherefore to all the Churches Paul writes vnto are caucats frequentest against affections of that Nature And vnto this the diuels steering especially towards the breach of peace nothing so much aduantaging or aduancing his Kingdome as the discords and dissentions of Brethren thus steales he Truth Deuotion Sanctitie Charitie and all out of the Church while we are hotly contending about Goates wooll perhaps that 's Reason Paul prayes Gods immediate manifesting himselfe in working our peace But vsually the more difficult the more necessarie and excellent Thence perhaps it is Paul so enlargeth his petition to all meanes and Times that other Reading by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally reiected But meanes you must thinke hee meanes lawfull and holie for so else-where hee specifies it must bee peace with holinesse Hebrewes 12.14 Alwaies by all meanes Scarce any dutie is found in this sort enforced as is the endeauour of peace b Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow after peace pursue it running from you and that with all men Loue we life Said the Psalmist c Psal 34.12.14 Seeke peace and ensue it d Rom. 12.18 If it be possible that showes it difficult as much as in you is haue peace with all men And here alwaies by all meanes where I see enforcements so emphaticall mee thinkes I apprehend some excellencie or vsefulnesse extraordinarie in the dutie exhorted vnto else some more then ordinarie abhorrence from it from nature or ill custome at least some speciall spight in Satan labouring to hinder
fauorite God himselfe his p Iac. 2.23 friend see annotata ad 1 Thes 5.13 Partialitie here vnderstand enclosing to some with excluding others Loâ—e should be to all Saints Col. 1.4 1 The q 1 Cor. 12.15 21. meanest member is a member 2 Vsefull in its kinde 3 And this noticeth that wee loue Gods children r Mat. 10.42 quà tales when all that are such are entertained into our loue Vse No wise man loues enclosure of what should be common Nor God I dare say such enclosure of loue The Greekish Christians at Hierusalem obserued it seemes some Å¿ Acts 6.2 slighting of their widowes in the daily Ministration Saint Iames in his time noted thence grew to murmuring Acts 6.11 contempt of poorer Saints for pouertie sake Iam. 2. Saints Pauls caueat noticeth t Rom. 14.3 contempt of weaker Christians amongst the strong misdeemings vncharitable in weake ones towards the strong Nor are we in our times free from the fault I say as Iames My brethren these things ought not so to be All Nations are now concorporate Ephes 3.6 Poore God hath chosen to be rich in faith heires with vs of the Kingdome which he hath promised left them amongst vs as matter of our * Mark 14.7 Compassion and liberality Weake there must be that stronger may afford them support Stronger there shall be for succour of the weake In admirable wisedome hath God tempered the body mysticall so as all the members may haue helpe mutuall must needes haue vse one of another Wherefore u Iam. 2.5 but to knit vs together in the nearer bond of loue see 1 Cor. 12. tot he loues no Saint for sanctitie sake who loues not all So is the valediction the salutation remaines For euen Religion allowes ciuill curtesie nor are Apostles so precise but to keepe complement thus you read it VERS 17 18. The salutation of me Paul with mine owne hand which is the token in euery Epistle so I write The grace of our Lord Iesus Christ be with you all Amen IN it are three things I the maine matter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 18.2 the forme or manner with mine owne hands 3 specification of the end or vse of conueyance in that manner to be the signe of euery Epistle The matter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye may obserue to be for substance the same in all Pauls Epistles specification of the forme common to this with the first sent to Corinth 1 Cor. 16.21 and that to Collosse Col. 4.18 peculiar to this is the signification of the end he aimed at in choosing that forme of subscribing that is to characterize his Epistles that they might bee discerned from counterfeits if any by impudent fiction or forgerie of false Teachers should be fathered vpon him Where if the quaere be what in the salutation is intended the signe or character of distinction thus you may conceiue Not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or matter alone for 1 it s not much different that Peter hath in his close 1 Pet. 5.14 2 and how easely had that bin imitated by false Apostles Rather Pauls style or character or as we tearme it his hand fashioning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such figure of literall characters as hardly or not at all could be framed by counterfeits It should seeme the learned Scribes of those times were not so skilfull in that diuellish Art of forgerie as now are the basest amongst our mechanicke Scriueners whither learnd they it of the diuell or the diuell of them But audaciousnesse of Heretiques hath neuer bin lesse then impudence what forehead but frontlesse durst haue attempted fathering their fictions on Apostles yet suruiuing Vse Strange not to see like impudencie at this day in the Sectaries of Antichrist Out of like forge came the Recantation of Master Beza fained to bewaile his opposition to Poperie in his death and to confesse himselfe therein to haue bin erroneous while yet he liued to make answer to their slander No lesse that of the thrice reuerend Bishop of London whose soule is now with God the rather I dare say for that he was knowne liuing and dying to hate Popery with an vnfained a perfect hatred So more then knauiter impudent haue bin false Teachers in all Times Touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fausta apprecatio ye may consult with Interpreters all so many as haue gone thorough with exposition of any Saint Pauls Epistles For my part I contradict not any onely propound to the iudgement and inquirie of the learned whither it bee remission of sinnes iustification the grace of adoption and regeneration which properly comes vnder this tearme I deny not but these are fauours of God purchased to vs by Christ Yet what if wee may finde the Apostle himselfe enlarging the exposition and explaining his meaning Erre I or did he meane the specification of that generall or whole of the grace of Christ by those particulars of the Loue of God the Father and communion of the holy spirit 2 Cor. 13.13 T is no new thing in Scripture by such copulatiues to explicate And they are principals and as I may tearme them Spring-fauours purchased to the Church by the obedience of our blessed Sauiour To him for that grace purchased to the Church be all honour and glory in all Churches of the Saints for euer and euer Amen FJNJS CHristian Reader the many literall and punctuall faults together with those that violate Rules of Orthographie impute rather to others hast or ill speed then to my ignorance or incircumspection Mistakes peruerting sense or making the Author absurd bee pleased to correct with thy pen before thou reade PAge 2. l 32. for ought aught sic deincept p. 5 l. 31. perfits p. 8. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 11. l. 2. styles sic deinceps l. 15. for be is l. 20. is p. 13. louely p. 16. l. 32. worke it p. 22. l. 17. merum p 29. l. 17 inflicted l. 29. Hellish p. 39. l. 6. for hotnesse whatâ—es Item 45.8.50.21 preterition of 63.13.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68.1 for relation resolution 72.33 simpliciter 75.25 elicit 81.7 by our gatheâ—ing 82.37 dele l. 84.27 for indeed iudged 86.5 for greater generall 19. they were Ibidem for losse loose 88.22 restlesnes 27. seene rising 89.22 for imitate intimate 91.4 certertie 90.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 93.16 apparitions â—5 6 for comming cunning 9. for in is 11. for yet yee 97.7 swelling words then follow of vniuersality 12. for act art 98.33 for aptly apertly sic sape deincept 102.26 to denote 104.29 full keeping 38. decretally 105.10 know how 26. for passage presage 109.16 contiguous 17 homonumie 110.27 denoting 34. quot verba 111.32 Baalisme 112.3 some few daies 113.25 for handship headship 114â— I le confesse 6. for Asher Anshe 115.8 dele is 26. portenta 116.25 but passiuely 31. dele proper element 117.16 despousata 119.1 for expect expiate 17. ascending 18. dele and. 121.35 for fame iure 36. for aduice aduance 37. siâ— ergo 123.12 second 124.24 for all ad 28. for oh vah 125.25 venditabit 127.1 for need read 129.9 wordy 131 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133.9 for aptly apertly 23. for best left for cauell nouell 134.32 for new now Antiquity 135 19. homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139.27 Epither 142.8 for bidâ— bindes 146.28 Lutheran 14â— 36 for as is 149 38. in genere 151.3 differred 37. for qualitas genetiuus 152.6 for vsing poysoning 14. obeliske 153.12 for doctrine decree 156.3 for assent assert 159 3â— inâ—imous sic deinceps 160.28 for instructions iniunctions 161.31 for is as 166.8 for of and lies 167.8 for hope ope 171.8 papisme 27. dele he 173.38 for pats that 's 178.4 for Apostles Apostates 36. for new wearie 180.14 In the choice 183.11 dispose 30. hath secreted 186.11 eramus 190.7 for confuting comforting 192.21 velleitas 195.26 infidiat 201.30 deliuered 206.6 more none 209.2 befall 4. for securely securitie 210.19 diâ—â—unctiuely 211.20 for adoration obduration 214.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. of these 214.27 for saith such 28. for this thus 215.8 dele to 32. for bee and bene 36. crownes or 222.28 nice 32. for rent rout 223.29 vaguing 224.4 if it 226.10 legales 13. dispeream 228.13 faithlesse 15. for blessednes blindenes 230.5 Argument 231.31 Gods called 233. â—4 eminenter 37. for whence where 235.16 for if that 236.3 dolosus 21. by God 237.1 intuitâ—â— prâ—â—cepti 21. for To Lo 238.20 nemore 239.7 quaecunque 13. for must most 14. for crost most 21. fatting from 17. iustum 34. for rectum reatum 240.24 for moderâ—â—ely mediatly 241.14 25. Magistrate sic deinceps 30. for oratur order 36. for both loth 242.9 dissolutas scopas vlt. hath the name 244.13 for dilation dilectation 245.8 for profit perfect 11. for affections affectuous 19 for fame some 246.11 legatur 247.7 the Auayle 248.5 for peruerting preuenting 249.1 Rough and vrgid 20. manuall 250.11 Iudex feriat 33. Quid in 251.3 those for was now 27. dele ergo 33. separation 252.3 19 donatians 4 for samis sacris 20. for aptly apertly 253.1 sacris 255.24 for open opine 263.38 lineing 264.12 Ast 23. Idiot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 267.1 for followes falles 5 wicked 16. for haec heu 268.3 for out eat 10. for bee see Moses 33. for the then â—riacle 269.10 for exception execution 25 for strength straites 32. of preceyt 276.35 for meum nostrum 277 15 if by no. 20. proleptical 284.25 for aptly apertly 288.1 strengthener 291.4 for and not without 293.38 constat 295.17 for as an 296.2 for secretly securely 22. for stayne slaine 37. is a vertuous 298 37. Britans 299.4 prosecuting 300.2 yet is it Pauls 9. to vnderualye 301.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104.24 wee neither 30. should we be 301.34 for proued prouoked 269.21 for most liâ—e mostly 38. for respect rescue 271.32 for heresie hearesay 272.25 for nourisheth monisheth 275.21 for his this
and perfects The whole body encreaseth with the encrease of God that is which God ministreth Col. 2.19 See Luk. 17.5 1 Whether onely by generall influence or concurrence as an vniuersall cause or by new spirituall aide Schoolemen make question 2 Whether by radicating or making more firme Graces receiued or not rather by adding to the graduall quantitie is a second inquitie 3 Whether without vs or with vs a third To the first Speciall aide and excitement is requisite to euery act of Grace receiued Phil. 2.13 much more to the acquiring of a new degree To the second Not onely by strengthning our inner man but by encreasing degrees of Grace as appeares both by greater feruour and more delightsome exercise both of elicite and imperate Acts As also by abilitie to encounter stronger opposites To the third Not without vs as his instruments yet so with vs as that both our endeauours are his sole worke and the blessing or good issue meerely from him 1 Cor. 15.10 Pelagius is long since dead I would his heresie but slept with him hee shall be imprudent who needlesly stirres vp memorie of it Vse Minde we our duetie thankfully to notice Gods fauour in euery least addition to our measures of Grace first receiued An admonion in no respect more necessarie then in regard of our growth Who except wilfully blinded with Pride ascribes his first Conuersion to his owne merits or abilities or endeauours Conscience minds him of his former walking memorie of his securitie sense of disabilitie If any where Pride or vnthankfulnesse insinuâ—ate most in those increases of Grace wee haue felt since first Conuersion He is a rare man who herein ascribes not something to his owne endeauours Therefore the Lord pleaseth to permit his children 1. to decaies and declinations such as oft breed iealousies of gracious estate and dreadfull feares of whole Apostasie 2. Often to d Apoc. 2.4 Pauses and standings at stay so great so long that hardly or not at all they perceiue their bettering in Grace by meanes most potent Wherefore all this but either to chasten or to preuent our pride and vnthankefulnesse A wise man seeth the plague and hideth e Heb. 5 12. himselfe Compare the carriage of Pauls gratulation here with that in the former Epistle Coolely me thinkes in comparison it there runs we giue thankes to God Here as if he had had some Reuelation of their sinceritie wee ought alwayes to giue thankes with life and vigour mee seemes it comes off The reason I thinke is that he saw something in them that might forme his charitie to more then halfe certaintie that is if I mistake not the encrease the abundant encrease of their faith and charitie Certainly it s no small token of sinceritie in Grace that it s seene to encrease to encrease towards excesse See Rom. 1.17 Psal 84.7 They goe from strength to strength Iohn 15.2 are purged to bring forth more fruit so doe they according to their moneths Ezek. 47 12 more in their age Psal 92.14 Let Iesuites quaeree whether faith may be increased in peccatore For my part I am halfe of the opinion that no Castaway hâ—th other faith then Diuels meerely acquisite Infusions I would faine haue peculiar to Gods chosen Growth more then to Dwarses I allow to no Reprobate in any Grace that but lookes towards Saluation except perhaps such as of those Ephemeri Plinie speakes of whose birth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Gray-head saw neuer more then one Sunset But in faith and charitie to grow towards excessiue past question is the prerogatiue of Gods chosen Yea euen they haue their pawses their declinations yet such as occasion their greater growth in Grace Vse It shall behoue vs to examine our owne hearts and to see what progresse we haue made in sanctitie since our first conuersion T is discomfortable Paul noteth in Hebrewes yet would God it were not our state to c Heb 5.12 sticke still in Principles more to be trembled at that we haue many left our first loue Apoc. 2.4 We may not be peremptory to condemne all of insinceritie whom these things befall Howbeit their state is discomfortable and such as may breed their iust iealousie As many as desire to make calling and election sure f 2 Pet. 3.18 Let them grow in grace and in the acknowledging of our Lord and Sauiour Iesus Christ 1. God for this end hath propounded vs different measures of glorious rewards to be proportioned to our measures of grace 2. Expects measures of obedience answerable to our meanes 3. And who knowes what sight of afflictions he reserues vs for Faith ouer-increaseth Loue ouerfloweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of their encrease ouer and abounding Yet beware you thinke not they ouergrew their duetie Virtutis non est nimium nec bonitatis extremum As God hath ordered the state of his children in this life no man shall euer reach to g Phil. 3.12 heighth of perfection In these graces of faith and charitie noue shall euer be able to supererogate Papists themselues confessing I wonder why rather in Chastitie and Humilitie But thus vnderstand the Apostle willing in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expresse something more then ordinary in their growth Else which I rather thinke to intimate they had ouergrowne many their coaetaneos in Grace and were in comparison ouerflowing Compare 1 Thes 1.7 8. They h Psal 92.13 grow all who are planted in Gods house yet is not the growth of all equall The whole body encreaseth but after the measure of euery part Eph. 4.18 The little finger growes not to the quantitie of an arme yet hath its proportionall increase Reasons are 1. more or lesse frequent and holy vse of meanes Psal 92.13 14. item 84.4 7. 2 Disposition or fitnesse to receiue gracious impressions more or lesse suppose humilitie vse of gifts obedience thankfulnesse 3 Chiefly the will of him that distributes 1 Cor. 12 11. Eph. 4.7 and giues the encrease Vse Beware how you passe censure of insinceritie or meere Non-proficiencie on them whose proceedings are not answerable to your owne Saint Paul durst not sentence Hebrews to be hypocrites though they stucke still in Principles Notwithstanding their long pawsing he is perswaded of them i Heb. 6.9 such things as accompanie saluation I like neither women nor men who are k 2 Tim. 13.7 euer learning and neuer come to knowledge of necessarie truth l 1 Pet. 2 2. Growth euer accompanies gracious endeauours yet cannot but thinke charitably of meanest proficients Thus thinke if thy growth be more yet is not his none Pride not thy selfe but be more thankfull and this know where God m Luk. 12 48. commits more he expects the more Your faith ouerincreaseth and your charitie ouerfloweth These sister graces these sideles Comites and inseparabiles sorores as Bernard cals them grow flourish and fade together As Hippocrates his twins they laugh and
scoffe and y 1 Pet. 4.14 blaspemie of Aliens 2. Weaklings to wauering thorough strength of cauils and disabilitie in such tatling Religions to z 1 Pet. 2.15 silence the ignorance of foolish men whose tongues they haue set on wheeles to cauill and raile at our Christian faith and holy practise Of the fourth The matter of boasting your patience and faith amplified by the maine opposites of both multiplicitie of tribulations and persecutions which they endured Patience vnderstand contented endurance of painfull euils Faith either generall beliefe of the promises or perswasion of Gods loue or confidence in his mercie Tribulations and persecutions some thus distinguish Persecutions they conceiue Troubles which the body of the Church endured Tribulations the personall grieuances of particulars amongst them Thus rather I conceiue Persecutions to be a Iâ—â— â— 10 troubles or afflictions for righteousnesse sake Tribulations any crosses whatsoeuer whether mediately or immediately inflicted of God as chastisements trials preuentions c. Absolons insurrection Shimei his railing were Dauids tribulations not his persecutions that issuing out of Absolons ambition of the Kingdome this from Shimei his zeale for the house of Saul other differences you may conceiue in meditation guided by the Apostle Rom. 8.35 The vertues commended are their Patience and Faith two of the most comfortable supporters vnder the Crosse and no where more commendably exercised then in multiplicitie of afflictions b Iob 1.22 In all this did not Iob sin with his mouth nor charge God foolishly the encomium of his patience Though he kill mee c Iob 13.15 yet I will trust in him the practise of his faith d Psal 39.2 I was dumbe and opened not my mouth because thou Lord didst it The profession of patience I will yet trust to see the goodnesse of the Lord in the land of the liuing the practise of vnconquerable faith It s commendable and comfortable when Grace beares vp it selfe against opposition that argues it substantiall and vigorous Doest thou yet continue in thine vprightnesse the speech in the vtterers intention seemingly of exprobration the thing to me seemes matter of admiration 1. I â—â—â—rue Afflictions are the matter the causa sine qua non of 〈◊〉 wherefore they are said to c Rom. 5.3 worke Yet considering 〈◊〉 easefull nature tend they not to exasperate against prou 〈◊〉 〈◊〉 weighing intention of instruments inflicting are they â—â—â—bent e Iob 1.11 to ouerthrow it especially when as billowes in the Sea they come one in the necke of another what patience except supernaturall can beare vp vnder them 2. Beliefe of promises how is it shaken by them Sundry precious promises God hath giuen vs of comfort ioy and peace in beleeuing f 1 Tim. 4.10 Godlinesse hath promise of this life and of that to come Yet oft our portion of 〈…〉 â—â—â—ties is of the scantest peace we rather desire 〈…〉 God himselfe writes bitter things against vs. I 〈…〉 to see Dauids faith falter wonder rather considering his tentation that faith at last recouers it selfe and holds fast the Conclusion yet God is good to Israel Psal 73.1 Perswasion of Gods loue how hardly retained when 〈◊〉 feele him as Dauid 1. vexing vs with all his storâ—â—â— 2. giuing little or no g 〈…〉 sensible comfort to support 3. noâ— till h â—eb 12.11 after fruit of our crosses I can easely beleeue our Sauiour had the Spirit of Faith not by measure who being in his sense forsaken of God yet by faith held the conclusion God was i Mâ—â— 27.46 his God gracious and louing vnto him Confidence in his mercie who almost retaines in multiplicitie of continued pressures mirror of faith more then of patience Iob seemes to me when in his deepest miserie he protests to hold fast his confidence Though he kill me yet I will trust in him that not without cause Paul glories in this people so patient so faithfull in all their tribulations and persecutions Vse 1 I wish they may be our samples in our afflictions Maruellous is the delicacie of our flesh through long continuance of ease ready almost to blaspheme God to his face if he lay I say not his hand but his little singer vpon vs. And in our practise k 2 Cor. 5.7 contrarie to that of the Apostle we walke by sight not by faith scarce euer trusting the Lord without his pawne beleeuing no more of his promise or loue then our fleshly sense apprehends It shall be our wisedome to fortifie 〈…〉 in vs that we may be able to stand fast in 〈…〉 day we cannot be ignorant of the l Acts 14.22 commoâ—◠〈◊〉 Gods children nor of the m Rom. 8.17 condition of our 〈◊〉 And â—hough there may be disparitie in the measurâ— as God is pleased to respect our infirmitie yet is that of the Apostle vniuersally true n 2 Tim. 3.12 All that will liue godly in Christ Iesus shall suffer persecutions I say as Paul o Heb. 10.35 ye haue neede of patience and p 36. cast not away your confidence they are principals in the Christian proofe Armour meanes of patience 1. Meditation of our q Mic. 7.9 merit 2. of r 2 Sam. 16.11 Gods hand in affliction 3. of the fruit of afflictions 1. they Å¿ 2 Sam. 16.12 make way for blessings 2. bring t Heb. 12 11. fruit of righteousnesse 3. u 2 Cor. 4.17 worke our glory Helpes to faith vnder the Crosse 1. Perswasion of Gods loue 1. God protesteth his * Apoc 3.19 loue to them he rebukes 2. vsually proportions x 2 Cor. 1.5 comforts to our tribulations 3. if we wait we shall see the fruit 1. Affections weaned from the world 2. Grace languishing y Hos 5.15 excited 3. Sinne z 2 Cor. 12.7 preuented or mortified 2. Beliefe of his promises 1. Rightly vnderstand how the blessings are conueied in the Couenant Temporals 1. with limitation to expediencie 2. disiunctiuely either the particulars or the a Mar. 10.30 equiualent 3. with exception of the crosse and reseruation of power to the promiser to b Psal 89.31 32. chasten our misdemeanour Spirituals 1. quoad essentiam non quoad Gradum eminentiorem 2. with power reserued to withdraw the exercise c 2 Chro. 32.31 leaue to our selues abate the feruour c. Nothing makes faith more doubtfull or wauering then misunderstanding of the promises 2. Consider how God oft brings his purposes to passe by meanes most vnlikely in the eye of flesh sometimes most opposite to their accomplishment 3. Meditate ends of permitting to extremities 1 d 1 Pet. 4.12 to trie 2 to manifest Grace of his children 3 to magnifie his e 2 Cor. 12.9 power in their support or rescue Confidence in his mercie 1. Thou hast his promise his oath f Heb. 6.18 two immutable things wherein its impossible that God should lie 2. Who euer perished being innocent and
Church of God Ignorance whether inuincible or negligent or wilfull neither excuseth a toto in things reuealed and commanded to be knowne That made our Sauiour say Ignorants are * Luc. 12.48 beaten though with fewer stripes eternally damned though not so much tormented Vse How slender then is the Comfort framed or fancied from the Topicke of Ignorance so applauded yet as if it should do steed in the day of wrath as much as exactest knowledge in the mysterie of godlinesse saith Saint Austin The vtmost aduantage simplest Ignorance can doe then is but vt mitius ardeant To rouse vs out of it Meditate Such 1 x Eph. 4.18 Aliens from the life of God 2 In y 2 Tim 2.26 snare of the Diuell holden captiue of him at his pleasure 3. No way assured of their being in Couenant of Grace For such all haue the z 1 Iohn 2.27 vnction teaching all things are a Iohn 6.45 all taught of God b Ier. 31.34 know him from the least to the greatest Meanes See 1 c Phil. 3.8 Excellencie of knowing Christ suppose that knowledge Treasure d Prou. 2.4 thou wilt digge for it as for siluer search as for Rubies 2. Be e 1 Cor. 3 18. a foole in thine owne conceit lay downe proud opinion of Natures acuitie in the mysteries of God 3 f Pro. 8 3◠Attend at the Gates of wisedome Prophesie is the key of knowledge g Ier. 3.15 Pastors are giuen to feed with knowledge and vnderstanding Will you nill you you must seeke knowledge at their mouthes h Mal. 2.17 Their lippes are your storehouse 4 i Psal 119.8 Pray to be illightned The second sort lvable to vengeance those that obey not the Gospell of our Lord Iesus Christ Circumscription of Christians according to Interpreters Their generall stile is with Paul the k Eph 2.2 5 6 Children of disobedience They all lye open to that vengeance yea though their knowledge were Angelicall Christ is Author of saluation to those onely that obey him The wrath of God comes abides vpon all the children of disobedience in fuller weight for that they saw Iohn 9.41 15.22 24. Iac. 4.17 Reasons are 1 Their sinnes grow neere the nature of presumptions of wilfull and malicious sinnes 2 Adiuments to obedience haue bin more vnderstanding hauing presented to their will the goodnesse of Christian duties Whither the disobedience be in not doing or omitting duties prescribed and knowne or in doing euils knowne to be interdicted it matters not Non parcet pungenti qui minatur sterili Vse We liue in the deluge and l Isai 11.9 inundation of knowledge prophesied by Isai would God our practise were in any good measure answerable I should then be inclined to thinke the bodie of our Christendome should be saued But God hath m Isai 9.3 multiplied the Nations yet not increased the Ioy. Contemplatiues we are most in matter of faith and pietie our Religion is mostly talke and discourse Saint Peter exhorts to n 2 Pet. 1.5 ioyne to faith vertue to knowledge practise not to o 8. be idle and vnfruitfull in the knowledge of our Lord and Sauiour 1 Consider knowledge though an excellent gift yet is none of the Characteristicall to discriminate vs from Reprobates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of damned Diuels for excellencie of knowledge And as good Angels so haue they learned by the Church the manifold wisedome of God Eph 3.10 2 Not connexion onely of Graces is to be seene in Gods Children but subordination of one to other of o Iohn 13.17 knowledge we are sure to practise Nothing is reuealed of Gods Nature and will that we may onely know and delight our selues in the speculation nor is any thing in Christianitie so meerely speculatiue but it s made ground p 1 Par. 28.9 of practise 3 The rule of Retribution is not our knowledge but our practise Euery man receiueth according to what hee hath done Prophets disobedient are dismissed with Nescio vos Mat. 7.22 23. 4 If knowledge be that wee labour for what better meanes of improuement then q Iohn 7.17 conscionable obedience Hereby grew Dauid wiser then the aged then his Teachers euen by keeping Gods precepts Psal 119.99 100. 5 Conscience roused by Gods wrath is torture no lesse then racking yet most where knowledge hath bin most abundant Obey not the Gospel Gospel then as well as Law inioynes obedience containes not onely promises of mercy but precepts of dutie r Mat. 1.15 Repent and beleeue are precepts of the Gospel Loue God aboue all Thy Neighbour as thy selfe So not Law onely but Gospel commands thee This is the old and new Commandement Nouum 1. quia renouatum 2. Pressed on new grounds Such as nor Prophet nor Patriarch euer saw to enforce it There are Gospel as well as Legal Ethicks Moralities all as many Euangelicall as Mosaicall Truth is there is no dutie which the Law morall requires but the Gospell prescribes and vrgeth on equall tearmes of necessitie to saluation It s not absurd to say the whole of what the Law prescribes for the modus and Gradus of obedience is in the Gospell also prescribed these differences obserued 1 The Law allowes none but our owne personall obedience after euery lota and tittle The Gospell affords performance by a suretie 2 The Law winkes at none no not least imperfections of obedience The Gospell offers more Grace promising to crowne our gratious endeauours 3 The Law prescribes but enables not Therefore is ſ 2 Cor. 3.6 Letter The Gospell prescribes and assists therefore is called Spirit because with it goes the Spirit of power enabling in acceptable manner to performe what is prescribed Vse So that they doe ill inexcusably who make Law and Gospell fight in matter of prescript And thinke the decalogue as its Rule of obedience in any the Contents of it cancelled together with the handwriting of ordinances When yet t Mat. 5.17.19 Christ came not to destroy the Law but to fulfill it And Faith doth not abrogate the Law but rather stablish it Rom. 3.31 Worse they who conceiue the Gospell a doctrine of carnall libertie As God an Idoll made all of Mercie so his Gospell consisting onely of promises of mercie not at all of precepts of duetie And this forsooth is their Christian libertie vnder the Gospell freedome from obseruing the Law of God Libertie Christian proclaimed in the Gospell is 1 From u Acts 15.10 yoke of Ceremonies 2 From * Gal. 3.13 Curse 3 Iustification 4 Rigorous exaction 5 x Rom. 6.14 Exasperating power of the Law Morall Not at all from obedience of any iota or title comprised in any precept of the Decalogue Therefore in Gospell doctrine obserue 1 As many prescripts of duetie as promises of mercie 2 Promises for their performance on Gods part limited to condition of our performing the dueties 3 The euidence
the Gospel Sonne thy sinnes bee forgiuen thee Else what is the particular word we want to breed particular assurance A word perhaps particular to mee to tell me I beleeue or Repent Resp Is that the matter 1. Hitherto it hath bin vnderstood of a word testifying Gods Act to man in pardoning sinnes Iustifying the sinner c. not of a word testifying the Act of man 2. Need I a particular Word of God to tell mee I beleeue Why more then to tell me I loue I feare I hope c. when as the soule f 1 Cor. 2.11 knowes it owne Acts or motions by its owne imbred facultie themselues acknowledge in the vnderstanding Actum Reflexum And why not my Acts vertuous or gratious for my comfort and thankfulnesse as well as my vitious Actions to breed mee terrour and Repentance Quest But the rectitude of these Acts the soundnes of these graces can my soule know Resp Thy minde informed by the word of God vpon due examination may as well know rectitude as discerne the Acts. I may as well know that my faith rests vpon the first veritie as that I beleeue quocunque modo for knowes not my minde her motiues as well as her motions Or if by imperate Acts of faith which infallibly testifie presence of true Faith I would iudge may I not say I haue a word particular to testifie truth of my Faith As when my Faith t Act. 15.9 purifies my heart u Gal. 5.6 workes by loue haue I not a word to testifie that my Faith is vnfained As punctuall it is to me and as particular to testifie the soundnes of my Faith As if an Angel should say to me as to Cornelius * Act. 10.4 Thy prayers and Almes-deeds thy faith and Repentance are come vp in remembrance before God Howbeit from Pauls example Ministers of the Church haue their direction to apply the generals of promise and comfort to their people prouided alwaies they bee qualified to partake them See Act. 2.39 13.38 2 Sam. 12.13 Such Application hath warrant from example of Prophets and Apostles from intention of the promiser and tends much to comfort of weake consciences Considering they know or may know their ministers as Gods mouth And his instruments x Ioh. 20.23 Authorized to remit sinnes and to seale vp to them life and saluation Vse What will our scoffing Catholiques say if from the ordinance and vse of the ministerie as it s exercised amongst themselues wee deriue a particular word for particular Faith to rest on generale applicatuÌ„ ad hunc hunc is it not particular when in their foruÌ„ paenitentiale they pronounce the senteÌ„ce of absolution vpon the penitent Ego absoluo te c. do they giue him a particular word for faith to rest on or doe they require diuine Faith or onely humane to bee giuen to their testimonie so particularized Will they say humane onely Apage for how settles that the conscience Or where is qui vos audit me audit Or how say they when they remit God remits If diuine then there is a Word of God particular for it to rest on and so particular Faith is no longer presumption sith it hath a particular Word of God to build on as apparently it hath when generall promises are Regularly applyed and by authority delegate from God And what 's the ods tell me betwixt this priuate absolution and that publique in our preaching for the matter of particularitie When Peter tould beleeuing Iewes that the y Act. 2.39 promises were made to them was it not all one as if he had said to euery particular of them beleeuing to thee and thee But in Application of generall promises or comforts let prudence make vs cautionate so as first to discerne as far as we may their qualification To you is this Saluation sent But you must beware of that in the Prophet z Act. 13.41 Behold yee despisers and wonder The charge is to a Iud. ver 22. put difference to b Ier. 15.19 take away the pretious from the vile for will you c Ezech 13.18.19.22 giue life to the soules of them that should not liue or will you slay the soules of them that should not dye To kill the hearts of the Righteous To strengthen the hands of the wicked To condemne the iust to iustifie the wicked are both equally abominable To your comfort I speake it saith the Apostle because our testimony was beleeued amongst you Our Testimonie was beleeued Something pertaining to the Nature of Faith discriminating it from other habits and Acts of the vnderstanding might heere bee obserued As that it hath for the materiall obiect something testified for the formall obiect the verity and Authority of the Testis This being the Reason of assenting the Real or supposed truth and authority of him that testifieth Intellectus they say is of principles whose light is so cleere that there needes no medium to induce their entertainement for true Science of Conclusions by force of a medium necessary and demonstratiue Faith of things ineuident in themselues indemonstrable by Arguments necessarie of Conclusions or Articles aboue Reason in diuine faith infused the assent being wrought not by argument or other euidence but onely by authority and verity of him that testifieth What moues me to assent to the Article of the Trinity Onely the Testimony of God who alone knowes himselfe and the manner of his owne existence Now whither this Testimony diuine be immediate or mediate it matters not to the nature of diuine Faith so it be a diuine Testimony whereon we rest Not onely that voice of God from heauen This is my beloued Sonne But that also of Prophets and Apostles speaking as they were d 2 Pet. 1.21 inspired by the holy Ghost is this diuine Testimony Whither that also of the Church ordinary that now is is matter of question but impertinent to this occasion At that day Returne to specification of the Time before mentioned which before he had thus periphrased At the Reuelation of the Lord Iesus from heauen ver 7. When hee shall come to be glorified in the Saints ver 10. I say at that day shall tribulation be rendred to them that trouble you Rest to you that are troubled I say as the Apostle Be still and patient your hearts vntil the comming of the Lord So much the rather for that that day draweth nigh VERS 11 12. Wherefore also we pray â—lwayes for you that our God would count you worthy of his calling and fulfiâ— all the good pleasure of his goodnesse and the worke of faith with power That the Name of our Lord Iesus Christ may be glorified in you and you in him according to the grace of our God and the Lord Iesus Christ ANnexed to the other grounds of Comfort is this prayer of the Apostle and his associates on their behalfe And it is certainly full of comfort to partake in the prayers
may must be furthered sith to the execution God hath also fitted and ordered meanes for our vsing and so combined and linked together his owne intentions and our gracious endeauours that by them and not without them his intentions are fulfilled Gregorie g Dialog l. 1. c. 8. Ea quae Sancti viri orando efficiunt ita praedestinata sunt vt precibus obtineantur Wherefore our Sauiour himselfe praies Father glorifie thy Sonne Iohn 17 5. Vse The inference and relation is desperate forlorne and without hope of Saluation are the men that make it If I be predestinate I shall be saued how prophanely so euer I liue contemning Word Sacraments Prayer all Religion Know Predestination is of persons meanes end of h 2 Thes 2.13 persons to Saluation by Sanctification of the Spirit and faith of truth puts in the persons care and abiliâ—ie to vse the meanes leading to saluation And so puts them that ineuitably they follow in euery one predestinated so combines them that buâ— by those meanes none is or can be saued As Paul to his fellow Sailers from the mouth of the Angell Not a haire of your heads shall perish And yet except these abide in the Ship yee cannot be safe Acts 27.31 To Gods people I say as Peter i Acts 2.40 Saue your selues from this vntoward generation 2. He that made thee without thee will he saue thee without thee The Regenerate sinne not vnto death yet k 1 Iohn 5.18 keepe themselues that the euill one touch them not 1 Such vse of meanes euidenceth our election 2 Pet. 1.10 thereby we make it sure to our selues 2 Is via ad salutem the way to saluation Ephes 2.10 2 Thes 2.13 Absolute tye there is none vpon God obliging him to the course established yet voluntarilie hath his wisedome limited his power in the executions thereof according to the good pleasure of his will On vs I am sure the bond lies to worke out our saluation with feare and trembling Phil. 2.12 Of his goodnesse Truth is But Gods goodnesse and selfe-propension to the eternall good of his chosen nothing had place of motiue to induce the Lord to purpose our Saluation The questions are ancient whither Gods Predestination hath any cause And whither there may be assigned any merits of Predestination Thus is the vsuall explication something there was that had reason of a cause finall the l Eph. 1.5 6. praise of his glorious Grace Nothing in vs out of God which had the reason of a motiue or merit to induce the Lord to elect or predestinate 1 In state Naturall we were all equall Iacob and Esau Peter and Iudas Isaac and Ishmael In that corrupt masse which they say God predestinating respecting cause of Reprobation was equall in all of Predestination none more in one then in another 2 As for our state Gracious it issues wholly from Predestination as from the Cause Hence is our Faith our Repentance our Sanctification and obedience To this accord Saint Augustine Prosper Fulgentius Schoolemen and Controuersists almost all of any respect in the Church m Par. 1. Art 23. Con. Gort lib. 3.1611.163 Scholast ad 1. dist 41. Thomas Scot Bellarmine And if there be any amongst them relishing of any sound Iudgement Subtile Arminians pretend they assigne to faith no causalitie in respect of Election onely faith foreseene is a precedent condition and something prerequired to Election Yet the same men say that election doth niti fidei praeuisae and election is ex fide prauisa obsecro vos deale candidè speake plaine English had God in Predestinating respect to faith foreseene as to a motiue inclining him to choose Peter rather then Iudas why mince you the matter with the tearme of a condition prerequired when as if it were any way Ratio eligendi the Reason inducing to choose this man rather then another it had apparently the Nature of a motiue to God causing him to passe his Act of choosing on this man rather then another In matter of Predestination wisdome of Superiors hath iustly limited vs Nouices wherefore I forbeare large handling This onely to the question Passeth the Act of Gods predestination vpon Faith or good vse of Grace had God predestinating any consideration of Faith Resp As of a meane of saluation or qualification of them that should be saued none doubts As of a merit or motiue to predestinate no man but Pelagian will affirme Vse As Moses to Israel n Deut. 9.4 Say not its for thine owne righteousnesse 1 In o Eph. 2 3. Nature as Adam afforded it thou wast childe of wrath as others 2 Before calling hadst thy conuersation as other Gentiles p Tit. 3.3 seruing the lusts and diuerse pleasures Canst thou say any thing but mercie and speciall loue of God inclined him to call thee how then to elect thee 3 Since calling how q Iac. 3.2 many haue bin thy interruptions of holy Courses faintings of faith languishings of deuotion 4 In the best seruices r Iâ—ai 64.6 pollutions no lesse then menstruous Let these things humble thee so sarie as to worke confession of thine owne indignitie Excite thee to endeauour comprehending and thankfull acknowledging the infinite loue and goodnesse of God in thine election especially seeing so many millions of men and Angels neglected thy selfe of meere mercy chosen a vessell of honour And the worke of faith with power The tâ—ird member of the petition supply the sentence thus â—nd fulfill the worke of faith What is this worke of Faith Ans Say sâ—me learned faith it selfe which is Gods worke in vs the Hebraisme indeed is not vnusuall Rom. 4.11 the signe of Circumcision that is Circumcision which is a signe And its true not onely beginnings of faith but euery increment and addition to the graduall quantitie of it is Gods worke in his Children You may adde that to the continuance exercise encrease of it is requisite a diuine power sith it s shaken by so many potent Aduersaries Satans winowings diuine temptations humane infirmities There be that vnderstand Charitie and the works thereof And its true Å¿ Gal. 5.6 faith workes by loue and by such workes is the Name of the Lord t Mar. 5.16 glorified others perseuerance But reflecting vpon what Paul hath 1 Thes 1.3 where he ascribes to faith worke to loue labour to hope patience I am inclined to thinke he meanes here by the worke of faith some worke speciall and eximious issuing from faith as labour from loue patience from hope The rather for that to the persitting hereof he praies manifestation of diuine power and vertue as if thereto were râ—quired some speciall hand of God for our support and enabling to performance Acts or workes of faith you may thus number 1 Elicit ipsum Credere Deo Deum in Deum 2 Imperate u Acts 15 9. puritie * Gal 5.6 charitie x Rom. 10. deuotion Truth is all vertues all Actions of all vertues
an opening of thine vnderstanding and credulity in the mystery of Christ Ne sim longior May it not be lawfull to conceale our Faith in times of danger Answ Looke backe to what hath bin said touching the maner of Obligation to actuall confession thou wilt see it lawfull at times to conceale thy Faith as well as other truthes Cyprian in his last Epistle written immediately before his Martyrdome for direction of his people thus Apprehensus inquit traditus loqui debet SiquideÌ„ magis in nobis dominus posit is in illâ Horâ loquitur qui nos confiteri magis voluit quà m profiteri Acutely yet soundly distinguishing betwixt profession and confession To professe that is vltroneously to vtter a mans secret credulity in times of danger no man is simplie bound to confesse that is to make true answer to demands of Authority in that case made is no doubt a duty Yet there be iudicious who allow vs in this case simulationem cautelae by example of Samuel and Ieremie prouided alwaies it exceed not bounds of warrantable and honest Cautelousnesse for then it degenerates to cursed dissimulation and is interpretatiuè a denyall Saint Cyprian tells of some who loth to deny but lother to die procured or accepted from the Magistrates libels or scrolles testimoniall of their abnegation he calls them libellos commaculatos These though not directly denying Christ yet are put to their penance for their willing seeming to denie him meritò Like is to be thought of all Complementings with Idolaters or other Aliens in their signes of profession or but outward society in their immolations c. yea though the heart retaine Faith and the mouth neuer denyed it Is it not lawfull to flie in times of persecution Answ Tertullian wrote a whole Treatise to proue it simply vnlawfull Better a great deale his Scholler Saint Cyprian allowes it in case and with limits perswades it What those limits are the Reader may finde largely iudiciously expressed in Saint Augustines 180. Epistle Eum Consule Is it warrantable vltroneously to offer our selues to Martyrdome Resp Examples are not infrequent in the Primitiue Church yet did Saint Cyprian disswade it to his people Prudently for why tempt wee God Why presume we of our owne strength Saint Peter by such occasion ex egregio praesumptore Creber Negator effectus est And multitudes of such foole-hardies k Lib. 6. cap. 30. Eusebius records to haue fallen to abnegation I like fortitude tempered with prudence and humility Those voluntary confessions mentioned in story had no doubt their speciall heroicall instinct Till we be assured of the like let vs not attempt to imitate their practise Howbeit that Confession is an office and worke of Faith in Casu necessarie wee haue before showne Vse 1 In iudgement of mine owne and other mens gratious estate this rule I walke by I heed not so much the clicite interiour acts of grace as those exteriour and imperate Reasons are 1. The elicete I see are arrogated and pretended by palbablest Hypocrites 2. In men most vpright are sometimes not discernable Thus vnderstand mee Mens feare of God I iudge not of by their protestation of inward motions but by externall effects as Care to depart from euill Their loue to God I iudge of by obedience their Faith by workes of Charity mercy fortitude c. Let them sweare by a thousand Gods that they feare the liuing and true God while I see them l Psal 14.1 corrupt and abominable in their doings I say as Dauid m Psal 36.1 there is no feare of God before their eyes Let them boast if they will of Abrahams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Faith yet while I see them n Pro. 3.5 leane to their owne wisedome and choose meanes vnsanctified to prouide for Temporalities I say in my heart there is in such men no Faith or dependance vpon God Priscilian is long since dead yet liâ—es his Heresie amongâ—t men pretendedly most Orthodox Thus did hee dogmatizare That Christians might lie to secret Christianity and Christ may must be denied that the Christian might be concealed from the notice and malice of enemies to Christianity The halfe haue not heard of Priscillian who walke in his way In forraging Merchants who count gaine godlinesse I wonder not at it Religion all things with them are venall This onely amazeth me That in men pretending Israelitisme as sincere as Nathaniels the sentence should seeme plausible the Resolution be fixed to complement with Antichrist in his Idolatry reseruing Faith pure and entire to their Christ But suppose you hee said in vaine Shew mee thy Faith by thy o Iac. 2.18 workes Or hee with the mouth p Rom. 10.10 Confession is made to saluation Where this opus fidei is not resolued to be performed you may boldly say there is no truth of Faith I spare speech of Nicodemites they must goe current amongst such Christians for zealous Protestants who only conceale shrinke from manifesting their profession for a few of Ishmaels persecutions Howbeit to such this let me say He that is q Luke 9.26 ashamed of Christ and his Gospel especially in these daies of peace Christ will shame to owne for his before his Father and holy Angels And can you suppose him an Israelite indeed whom an Ishmalite can scoffe out of the coate of his Religion Or thinke him r Heb. 13.13 gone out of the world who hath not learned to beare the Reproach of Christ To Gods people I say as Paul Remember him who vnder Pontius Pilate witnessed a good Å¿ 1 Tim. 6.13 confession who for our sakes t Heb. 12.2 endured the Crosse despised the shame and hath tied vs to the condition of u Rom. 8.17 suffering with him as many as desire to raigne with him Thinke with our selues 1. What is it a persecutor can doe * Luke 12 4. kill the body It must die Why feare we to make a vertue of that necessity 2. We haue a x Heb. 12.1 clowd of witnesses gone before vs. 3. Are assured not onely of our crowne but of our Crownet our eminence of glory among the Saints Meanes to arme vs to the Resolution 1. Consider hee is faithfull who hath promised to y 1 Cor. 10.13 giue issue with the temptation to z 2 Cor. 12.9 perfect power in weakenesse That promise we haue seene exemplified The Angel of Philadelphia had but a Apoc 3.8 a little strength yet denyed not his Name 2. It s something to forecast the vtmost of our danger expectatâ—on mitigates the extremity when it comes yet prudence I commend to all Gods people in their premeditation and resolution for the generall thus Pitch thy purpose rather to die then to deny thy Sauiour and hope the Lord will enable thee to performance Weakelings in faith many and iealous of their strength haue bin found with greatest courage to haue endured Martyrdome Howbeit I aduise no
not heard No doubt their sound went out into all lands and their words vnto the ends of the world 1 If the quere bee of them firstly seduced by Antichrist they all were children of the Church 2 As to succeeding generations the seed of the wicked walking in the steps of their fathers errour and superstition thus farre was tender made them of grace 1 Faith explicite was required of rudest Laickes in depth of Poperie Credendorum so farre as the letter of the Creed might lead them Faciendorum prescribed in the Decalogue Petendorum comprised in the Lords prayer Recipiendorum tendered in the Sacraments Besides of what in solemne festiuities of Christs Natiuitie Passion Resurrection Ascension c. Was represented to their memorie and meditation And if credit may bee giuen to Popish relation Pastors enioyned to explicate to the people these heads of Christian faith and religion In which explications also you may obserue generals to bee mostly Orthodoxe particular glosses inferences or concealements onely erroneous Though God suffered them as Gentiles to walke in their owne wayes neuerthelesse hee left not himselfe without witnesse in times of grossest ignorance Raising vp in all ages some from amongst themselues to oppose corruptions of preuailing faction Neither were these things done in a corner but the whole Church was filled with the tumult prouidence so disposing that the sound of his truth might ring in the eares of besotted people Besides suffering of Martires whose bonds and passions were k Phil. 1 1â— famous in the very Popes Palace and in all places that occasion might be giuen to all of inquiring the cause 3 And of late the mountaine of the Lord hath beene againe erected on the top of the mountaines Churches famous many in all quarters founded l Act. 24.14 Worshipping God after that manner which these call heresie yet teaching no other thing then Moses Prophets and Apostles haue spoken And doubt you but the people are bound thither to resort see famous example of those in the ten tribes whose hearts God touched in the generall deprauation of religion vnder Ieroboam 2. Chron. 11.14.16 4 But for the people of our Churches daily reuolting to Rome how hath God long wooed them to entertaine into their loue his pretious truth and they would not that they of all men most iustly perish so palpable is their reiection I say not of truth only but of loue of truth tendered to their soules But of such despisers of truth is compacted the body of the Romish Synagogue Amongst the many Centones of reuolters to Poperie name mee the man who euer euidenced zeale for the maintenance and propagation of the doctrine taught in our Churches opposed not rather the proceedings triumphed not in the disgrace of the Gospel and made a mocke of the counsell of those poore that entertained it and set their hearts to seeke after the Lord. I haue knowne many some a little familiarly Amongst all to me knowne I cannot minde one in whom I euer saw life or power of godlinesse but epicures sensualists vncleane profane persons or if there bee almost any other worse thing contrary to wholesome doctrine which is according to godlinesse men not onely themselues practising such things m Rom. 1.32 but pleasing themselues and reioycing in them that doe them Vse And is not the motiue strong to embrace Poperie their vaine vaunt of so many traduced to their partie since his Maiesties entring the Kingdome powerfull must that Doctrine needes bee that in so few yeeres preuailes with so many thousands Resp 1 Yet Thomas could minde them that in that of Moamed is preualence no lesse through the fitting it hath had to voluptuousnesse of sensuall nature 2 And whom but sensuallists and carnall gospellers haue they preuailed withall What one man name him if they can heartily affected to our Religion and truely louing it Oh maruellous efficacie of Popish doctrine traducing men from prophanenesse to superstition from godlesse contempt of pietie to impious idolatrie making their Proselites n Mat. 23.15 two-fold more the children of Hell or rather Oh iust iudgement of God giuing ouer men not o Rom. 1.28 regarding the knowledge of God to a reprobate minde men not receiuing the loue of truth to beliefe of lies and pertinacious adhering to doctrines of Deuils 2 But if therfore these perish because they receiued not the loue of the truth Lord I thinke what shall become of this faithlesse and crooked generation to whom the light of Gods truth hath so long and clearely shined and yet p Iohn 3.19 they loue darkenesse rather then light Euidences of the crime take these 1 Their nauseating the plentie of this Manna so corne fed they professe themselues with this bread of life How ioyed they in the tidings of the misnoised inhibition of preaching When God knowes purpose was neuer to inhibit plentie but to regulate order and manner of preaching that neither q Heb. 5.13 babes might want their milke and strong men growing to the itch of eares might be restrained to wholesome Doctrine euery one taught as r Marke 4 33. they are able to heare 2 Indifferencie of most in their affection to the remoouall or retaining carelesnesse whither Iehouah or Baal were entertained for the God of Israel Knowne vnto God are all his wayes from the beginning sweetly doth prouidence sway in the delinquencies of his children guiding all to his owne best ends But in the rumour of our entring league of amitie with a daughter of that Religion how brake out Hypocrisie of many to discouery of it selfe resolution vttered profession made by many to change with the times study in many of honest mindes to reconcile as their stile was the seeming differences twixt the two Religions Rare the man that kept his resolution with Ioshuah that vowed to suffer losse I say not of life but of the infamous goods of fortune for the cause of the Gospel 3 It was Salomons aduise to Å¿ Prou. 23.23 buy the truth and not to sell it Iudes to t Iud ver 3. striue for the faith once giuen to Saints herein how defectiue were euen pillars of the Church that though the taxe were opprobrious no lesse then slanderous to charge them as Ieremie Iewes to u Iere 9.3 bend their tongues as their bowes for lies yet willingly they may beare the blame of u Iere. 9.3 not being more valiant for the cause of truth Causes of it these 1 The little or no feeling of the power thereof in their soules had they * 1. Pet. 2.1 2 3. tasted how sweet the Lord is in his word the hungrie infant would not more long for the milke nor more hardly be drawne in extremest hunger from the brest then they from the sincere milke of the word 2 Conscience not discharged of the guilt of sinne flies the arraignement Affection besotted of the pleasures of sinne reiects what would withdraw them though with assurance
of beatitude they loue darkenesse rather then light because their x Iohn 3.19 deedes are euill 3 There is in the truth as in y Mat. 5.13 salt holesomenesse but ioyned with tartnesse the two witnesses z Apoc. 11.10 vexe them that dwell vpon the earth No maruell if they ioy and solace themselues in their disgrace That they might bee saued Quest Had they beene saued if they had admitted loue of trueth Resp Who doubts vpon that Hypothesis Tyre and Sidon had a Mat. 11.21.23 repented in case meanes of Capernaites had beene vouchsafed them Quest But could they receiue it Resp Why are we curious God puts not into any auersenesse from any goodnesse In the tender of grace and iniunction of duties respects them as he first made them Expects they should render him the good dispositions and abilities and pliablenesse to his instructions hee gaue in their first creation Iustly sith he b Eccles 7.29 made them righteous at the first and they haue sought them many inuentions Arminius too sawcily forceth on God necessitie and obligation to restoring of abilities lost by mans wilfulnesse too grosly denies abilitie to euery thing enioyned or to bee enioyned giuen vnto Adam But why meddle we with those intricacies Fluently we haue it from the Apostle that loue of truth is amongst those vertues which accompany saluation Therefore Ieremie pleades it as part of his righteousnesse claimes thereby interest to blessings conueyed in couenant of Grace Thy c Iere. 15.16 words were found with mee and I did eat them and thy word was vnto me the ioy and reioycing of my heart See Iob 23.12 Psal 119. And who so considers 1 d Rom. 8.7 Enmitie of depraued nature against the Law of God 2 That this loue issues from the e 1. Pet. 2.3 comforts our consciences haue tasted the power of it our soules haue experimented f 1. Cor. 10.5 in subduing the high thoughts to obedience of Christ and the blessed g Psal 19.7 change it hath wrought easely acknowledgeth the gift supernaturall farre aboue what nature eleuated to her highest pitch if subsisting within boundes of nature can possibly reach vnto Vse 1 Blest is the soule that feeles it hee hath Heauen vpon earth thus discerne it and rest assured of thy gracious estate 1 The rate it s h Mat. 13.46 Psal 119.72 valued at is aboue that of Gold and Siluer 2 The soule that tasts it i Pro. 2 4. searcheth for it as for Siluer withall the might gets this vnderstanding 3 k Psal 84 42. Mournes for depriuall as Rachel for her children 4 Is in a measure satisfied neuer l Psal 84.2 1. Pet. 2.2.3 sated with the pleasures of it 5 A m Rom. 10.15 beautie it sees in the very feet of them that preach it loues the ground they goe on 6 Hates as Hell the adulteraters n Gal. 2.5 opposeth to euery opposite of the trueth and proceedings of it You that loue your soules fasten on them this loue of truth 1 If depth of learning profound mysteries bee it that your mindes affect loe here what o 1 Pet. 1.12 Angels themselues loue to pry into reioyce to p Ephes 3.10 learne in the Church 2 Pleasing to the vnderstanding is the knowledge of trueth Verum is bonum intellectus the halfe happinesse and perfection of the vnderstanding Here see such as no science else reueales God is he knowes and reueales his owne being and manner of existence The true meanes of reconciling man to God and what all the wits of the World in vaine turmoiled and puzled themselues to finde out the way and meane of true tranquillitie 3 Oh q Psal 34.8 tast and see how gracious the Lord is experiment a while the power of this truth What wonders will it worke in thy soule may it there sway Those turbulent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions of sensualitie which wisedome of morall heathens laboured vainely to captiuate to right reason this shall r 2 Cor. 10 5. subdue the miserable bondage vnder sinne and Satan whereunder who groanes not This ſ Iohn 8.32 17.9 truth shall free thee from 4 And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true tranquillitie of minde t Phil. 4.7 pacification of conscience be that we long for behold it published conuyed wrought by the Gospel of peace the word of faith teacheth to vs wherewith we u 1. Iohn 3.19 may assure our hearts in the very terrour of the last day 5 And this is that * Rom. 1.16 power of God to saluation the word of saluation of life Reuealing working the x Iohn 17.3 knowledge of God in Christ leading to the beatificall vision the fruition of the glorious God-head If these amiable fruites sway vs not Oh yet let the terrour of the Lord mooue vs thus it s specified VERS 11.12 And for this cause God shall send them strong delusion that they should beleeue a lie That they all might be damned who beleeued not the truth but had pleasure in vnrighteousnesse THE words seeme intended to farther explication of the miserable estate of men seduced by Antichrist for not receiuing the loue of truth And for the maine to worke in vs the more feare of slighting such grace of God offered in the Gospel The argument drawne from the punishment dreadfull and to be trembled at wherewith God plagues such as regard not the Gospel the word of truth For this God shall send them strong delusion c. Particulars considerable are 1 The iudgement 2 The inflicter 3 The issue 4 The cause meritorious 1 The iudgement is strong delusion to beleeue a lie Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some interpret Efficacissimam quandam deceptionis vim Others Vim intus efficacem operatricem Our English strong delusion Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuely denote imposture or passiuely the fruit of such deception Errour is not curiously to be disputed The words to my apprehension sound strongest impressions of errour fastened vpon their mindes by that great Imposture the instrument of the Lords vengeance Conceiue it to imply two things 1 Infatuation and besottednesse so great as that errours palpable and such as may be selt are entertained for trueth 2 Pertinacie and stifnesse in adhearing to them incorrigible that no perswasion nor affright from God or man can reclaime them from De primo Infatuation Haue you euer read the Lord describing the sottish dotage of idolatrous Iewes He y Esay 44. burneth part thereof in the fire with part thereof hee eateth flesh he rosteth rost and is satisfied hee warmeth himselfe c. And the residue thereof hee maketh a god euen his grauen Image hee falleth downe to it and worshippeth it and prayeth vnto it and saith deliuer me for thou art my god And none considereth in his heart neither is there knowledge or vnderstanding to say I haue burnt part thereof in the fire I haue
selecting assuming culling out of some with refusall of others as when it s said of Dauid he went and q 1 Sam. 17. choose him fiue smooth stones out of the brooke who but apprehends implied a refusall of the rest In all election and choise which God makes amongst men ye shall obserue the like whither it be 1 Ad munus Or 2 Ad media salutis Or 3 Ad salutem De primo As in the choise of Dauid to succeed Saul in the Kingdome when his brethren were presented vnto Samuel by their father Iesse of Eliah tendered to Samuel saith the Lord I haue refused him of the rest the Lord hath not chosen these 1. Sam. 16.7 8 9 10. Dauid to scoffing Michal it was before the Lord which chose me before thy father and before all his house 1. Sam. 6.21 compare 1. Chron. 28.4.5 De secundo The choise of people to the externall meanes of saluation Word and Sacraments as all visible Churches and euery particular of them are chosen is not apparent like preferring one people before another Relinquishing and passing by others Can a choise be conceited without it The Lord hath r Psal 135.4 chosen Iacob to himselfe and Israel for his owne possession dealt he so with ſ Psa 147.19 20. other nations Had they the knowledge of his Lawes Where then is the t Rom. 3 1 2. preferment of the Iew De tertio Election to saluation what plainer then that of Paul Rom. 9. I haue loued that is in loue chosen Iacob What of Esau I haue hated him that is at least not chosen or refused him Vse That man would wonder to see the acumen of Arminius and his Sectaries so blunted and obtuse to absurditie when they conceit a generall election though conditionall of all and euery man to saluation But tired with Antichrist I haue promised my backe abstinence from Arminius Vse But sure me thinkes that dotage of Arminius 1 Robs God of the u Ephes 1.5 6. Rom. 9. glory of his rich Grace which he aimed at in particular election 2 And casts a blunt vpon that thankes the vessels of mercie doe or should render to their God Our Sauiour willing to excite his Disciples to thankefulnesse vnto God shewes the x Mat. 11 25. 13.16 17. preferment they had in his fauours See also Psalme 147.19 20. Kindliest comes it off from that soule that sees the specialtie of Gods fauour towards it and meditates the many millions of equall condition in nature passed by in the decree of election and left to perish in their sinnes So let vs vse it 2 Is it of a certaine number of men And are the particulars vnchangeably determined of Resp Why are these questions reuiued It s ruled long since that the number of the predestinate is certaine materialiter aut formaliter and that not onely in praescientia as if God onely foreknew how many and who should be saued but in praedestinatione also because the persons are ordained to euerlasting life Act. 13.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those very men and no others And what else meanes that phrase so often vsed in Scripture of writing their x Luke 10.20 Phil. 4.3 Apoc. 20.15 names in the booke of life Vse Fie on the dreame that a reprobate may become an elect an elect a reprobate if one why not all And so God wholly faile of his purpose to saue any and Christ in vaine shed his blood for redemption of mankinde Quest Is it of infallible accomplishment So that all the elect shall vndoubtedly be saued Resp Fond dotards Gods counsels shall stand doeth the Lord say and shall hee not doe it That y 2 Tim. 2.19 foundation stands sure z Mat. 24 24. Is it possible to deceiue the elect Then notwithstanding the fathers pleasure to giue the Kingdome the little flocke a Luke 12. must feare 2 Then Pauls comforts so frequent from this ground are miserable comforts himselfe as Iobs friends a miserable comforter See 2. Tim. 2.19 Rom. 8.30 Et alibi passim Men so Scholasticall cannot be ignorant what Scot saith to the question taken in sensu composito Scot in pri dist 40. On this foundation let all Gods children build themselues for comfort Vse On this who so builds b Mat. 7.24 builds on the Rocke the purpose according to election stands Rom. 9.11 And the election obtaines Rom. 11.7 Notes thus number 1 Connexion of all graces tending to make vp the new man compleate 2 Especially when they grow towards abounding 3 Are vigorous and operatiue not suffering to be idle and vnfruitfull in the knowledge of our Lord and Sauiour By these we may make calling and election sure to our selues and so bee assured we shall neuer fall or faile of our hope of immortalitie See 2. Pet. 1.4 5 ad 11. What the good is to fruition whereof we are chosen is noticed saluation that sounds preseruation or deliuerance From what If any aske not so much from miserie or danger temporall though therein Gods chosen haue a specialtie 1. Tim. 4.8 as from those that concerne our c 1 Pet. 1.9 soules As the Angel giuing notation of the name Iesus to be imposed on the Messiah explicates from our d Mat. 1.21 sinnes the guilt raigne punishment eternall of our sinnes from e 1 Thes 1◠vlt. the wrath to come And which is also implied aduancement to a state of blessednesse and immortalitie to f Acts 13.48 eternall life the blessed g Mat. 5.8 Vision and fruition of the glorious God-head to h 1 Pet. 1.4 a crowne an inheritance vncorruptible vnderfiled and that fadeth not away reserued in Heauen for vs. To this blessed and glorious estate hath God chosen and ordeined vs. Vse What now if not to wealth pleasure honour high calling the beatitude of men sensuall and earthly minded Yet if to be i Iac. 2.5 rich in faith heires of the Kingdome which he hath promised is not the preferment greater Should not this digest pouertie paine abasure all miserie earth can fasten on vs Pieuish earthly mindednesse of sensuall nature how stormes it at dispensations of prouidence that in these transitorie things worst men haue oft preferment before Gods children Thus calme that grumbling of flesh it hath pleased Gods goodnesse for after this life to prepare good things for his children which wicked share not in euils for the wicked which his children tast not of These temporals he makes common to good and bad that neither the good things should ouer eagerly be desired which euill men are seene to enioy nor euill things too cowardly declined which best men are most pressed withall See riches c. reserued for k Eccles 5.13 hurt to the owners becomming instruments of iniustice fewell to enflame corruption thus thinke like nature is in thee and thou wilt say God is gratious in keeping from like temptations 2 Next see your calling not l 1
i Rom. 4.17 enabled to do what it s exhorted to do Ps 27.8 My heart answered thy face Lord wil I seek k Rom. 6.17 ye haue obeyed from the heart that forme of doctrine into the which you were deliuered The phrase seemes purposely chosen to expresse the efficacie of diuine doctrine in the hearts of his children as if they were cast into it as into a mould and came forth bearing the stampe and figure of it See 2 Cor. 3.18 Vse Say not now in thy heart who shall ascend into heauen to search those court roles whither thy name bee written in the Booke of life the word is neere thee euen in thy heart That if thou haue selt it such as Paul describes it Spirit and Life enabling to be and doe what it prescribes leauing impressions of holinesse mercy loue and such like heauenly properties as it selfe breathes thou maist rest assured of thy Calling and Election Blessed is that soule that discernes impressions of the Word and Spirit of God in it selfe It s sealed to the day of Redemption Ephes 4.30 Instrument of vocation our Gospell vnderstand not an Euangelicall storie written by Paul and his Associates as by Matthew and the rest But their preaching of the Gospell their publishing the glad tidings of remission of sinnes reconciliation with God saluation purchased by Christ to all beleeuers The Gospell is 1 Gods as the Author and sender of it 2 Christs as the matter and next reuealer of it out of the bosome of his Father He is the Angell of the Couenant 3 Pauls as l 1 Cor. 4.1 a dispenser amongst others of the mysteries it containes Our Gospell that is tropically our preaching of the Gospell That the instrument and meane of their of our vocation two things commended to our notice 1 the matter or quality of the doctrine whereby our effectuall calling is wrought its Gospell 2 The Act conuersant about it or the manner of propounding it when its powerfull to our calling that 's preaching Of the first that its Gospell and not Law Scriptures plentifully witnesse 1 That 's the m Rom. 1.16 17. power of God to saluation for it onely reueales the righteousnesse of God the meanes of reconcilement vnto him therefore stiled the n 2 Cor. 5.19 word of reconciliation 2 That o 2 Cor. 3.6 9. Spirit not Letter the ministration of the Spirit the ministery by which the Spirit giues life and ability to doe what it prescribes Howbeit in the conuersion of a sinner there is vse of the Law and that ministery of condemnation 1 to humble the soule swelling with conceit of righteousnesse by p Rom. 3.20 conuincing it of sinne 2 To make it q Rom. 7.9 sensible of miserie to which for sin its lyable 3 That so it may be our r Gal. 3.24 Schoolemaster to Christ preparatiue therefore it is to conuersion yet as Moses brought onely to the borders of the promised land Ioshuah set them in possession So the Law prepares vs a people to Christ the Gospell makes vs so Iohn 1.17 Of the second In what manner propounded Resp Preached vnto vs. What call we preaching Resp Not euery telling a faire tale in a pulpit or singing a piece of descant vpon a Text But the 1 opening and interpreting of the doctrine of the Gospell and 2 the applying of it to the state and vse of the hearers Compare these Scriptures Neh. 8.8 Luk. 24.27 32. Iob 33.23 2 Tim. 4.2 1 Cor. 14.24 25. Whither this be done publiquely e suggestu in the Congregation or in priuate Conference de Scripto or memoriter with a set Text or without matters not to the nature of preaching But that this is the meane ordinary of vocation the meane ordinary sine quo non Scriptures are plentifull Rom. 10.14 17. How shall they heare to belieue without a preacher 1 Cor. 1.21 It pleased God by foolishnesse of preaching to saue them that belieue Hence the charge so strict to Timothy deliuered with solemnest adiuration to preach the word 2 Tim. 4.1 2. and woe to vs to whom the dispensation is committed if we preach not the Gospell 1 Cor. 9. see also Ezech. 3.18 34.2 But is not reading the Scriptures to the people preaching Resp In large sense it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publike proclaiming of the word of God But shall we say that preaching which in strict sense Scripture so cals for shame when Paul bids Timothie preach the word meanes he read it distinctly see his owne explication and drawing that whole into parts 2 Tim. 4.2 when he commands to study to show himselfe approued a workman that needs not be ashamed ment he reading distinctly 2 Tim. 2.15 rather right diuiding the word When Christ ascended on high and gaue ſ Eph. 4.8 11. gifts to men fitting them to the worke of the ministerie in their seuerall degrees was this amongst their habiliments Mistake not as if I would vilifie publique Reading I know it Gods ordinance vsefull and efficacious to the ends whereto it s assigned And haue so farre expressed my iudgement in my rude notes on the former Epistle Howbeit would haue no man in loue of his ignorance or ouer-loue of ease so farre mistaken as to thinke he hath done the whole of that worthy that t 1 Tim 3.1 5.17 18. toylesome worke of the ministery when he hath read faire seruice vnto the people Nor be so erronious against sense as to thinke reading that kinde of preaching which Scripture makes instrument of effectuall calling Of Gods selecting it and separating it to this vse other Reason we can giue none saue his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.21 Howbeit Congruence you may obserue 1 Cor. 14.25 2 Tim. 4 2. 2.15 And would you please seriously to view and compare Congregations wanting this meanes with those to which God hath granted constant preaching of his Truth the greatest Antipreacher shall be forced to see as great oddes as betwixt Sodome and Sion in her beautie betwixt ignorance and knowledge betwixt ciuility and sanctity betwixt corruption and grace betwixt the sonnes of God and the children of Belial Vse 1 On which ground I hope I may without presumption minde my reuerend Brethren of the Ministery of what Paul with solemnest adiuration chargeth vpon Timothie to u 2 Tim. 4.2 preach the word to be instant in season out of season 1 the * 3. itch of the eares hath infected the people that 's little 2 x Acts 20.29 Wolues enter or insideate not sparing the flocke 3 We watch for their soules as those that y Heb. 13.17 shall giue account 4 Bloud of soules cries lowder then that of Abel which yet God threatens to z Ezech. 3.18 require of vs in case of our negligence 5 a 1 Cor. 9.16 Ezech. 34.2 Woes are many to rouse vs with all comfortable promises many to animate and encourage 1 the b Mat 28.10 Lord shall
paid for thy redemption 2 That he is able to saue and set in possession of the purchased inheritance maugre all the spight craft power of hell 2 The grounds of assurance for audience 1 Gods fatherly loue 2 The testimonies of his loue already giuen comfort and hope more perswasiue to worke assurance of obtaining more are extant in holy writ 1 Power wee cannot but presuppose in God and d Ephes 3 20. abilitie to doe abundantly ouer and aboue all that wee can aske or thinke All the doubt is of his will What more swayes it then loue Whose very nature is velle Amato bonum See Mat. 7.9 10 11. Specially what our Sauiour hath Iohn 6.26 27. Where a little hyprobolically hee seemes to exclude the necessitie of his intercession to impetration and mindes vs of the fâ—lse propension that is in the Father to grant whatsoeuer we pray for Vse Blatterers and bablers in prayer they would make vs who allow vs no assurance of Gods speciall loue in our adoption 1 How then shall wee fulfill Saint Iames his item e Iam. 1.6 7. to aske in faith nothing doubting 2 Or how haue certaine and firme hope of obtaining When the doubtfull or disputant about certainetie of obtaining may not thinke to obtaine any thing of God 3 And how dare they call God Father who know not they haue f Rom. 8.15 receiued the Spirit of adoption 4 And hath God g 1 Ioh. 5.14 15. promised in vaine Or h Mat. 7.7 8. precepted vs in vaine to aske with assurance of audience They say this certainetie quels deuotion inhibits care of sanctitie See supra For my part I know none euer prayed with i Heb 5.7 more feruency of Spirit then our Sauiour None that was euer more k Heb 7.26 holy harmelesse separate from sinners Nor any that was more assured of Gods loue Wherefore my aduise is to euery man desirous to bee feruent and hopefull in deuotion labour for assurance of Gods loue It s not assurance but doubtfulnesse that quencheth or quels deuotion The second ground of assurance of audience is the gifts already bestowed for these ascertaine vs of Gods loue There is a generall loue of God hee hates nothing that hee hath made doeth good for nature sake his workemanship to good and bad But there is a speciall loue and assurance of it required in him that will pray with assurance to bee heard Testimonies thereof are not outward blessings l Eccles 9.1 none knowes this loue by any thing that is before him But gifts there are that testifie it two here specified 1 Comfort 2 Hope Which m Iohn 15.17 none receiue but the people of his loue Particular explication expect anon I apply now to the Apostles purpose Noticing these and like gifts of the spirit as pledges of obtaining more or in more abundance the blessings wee pray for Hence called the n 2 Cor. 1.22 Arrha or Arrhabo earnest peny of Gods contract testifying that hee is voluntarily bound to giue more if we aske more of him Wherefore Saints are not ashamed to promise themselues more because the Lord hath already done so great things for their soules See 2 Cor. 1.10 2 Tim. 4.17 18. 1 Sam. 17.37 Nor to encourage vs to aske more euen therefore because the Lord hath already beene so liberall to vs. 1 God is not as man that the fountaines of his bountie should be exhausted 2 Nor as the sonne of man to o Iam. 1.5 vpbraid vs with curtesies already conferred 3 His bonum is sui diffusiuum and delights to haue it selfe extorted by importunate prayer that indeed hee requires 1 That hee may bee acknowledged Authour of gifts 2 That he may see vs fitted and disposed to receiue 3 That he may reape thankes as a tribute from those that are his beneficiaries But aske what thou wantest thou mayest bee assured to receiue shall I say Though thou haue already receiued much nay therefore bee encouraged to aske more because thou hast experimented the Lord so liberall in bestowing Vse Grace sometimes seemes p Ezra 9.8 10. ouer modest through conscience of vnthankefulnesse and q Iam. 32.10 1 Chron. priuitie of no worth in it selfe to obtaine Oh rouse vp your selues you beloued of the Lord and know 1 the Lords delight is to doe good to the sonnes of men 2 You are Å¿ Apoc. 3.4 worthy by acceptation in Christ 3 There is in our God a selfe propension to deale bountifully with vs. 4 What inclines him rather to pitie our indigence then to exact our worthinesse 5 And haue you forgotten the consolation t Heb. 4.15 16. our high Priest hath experimented our sorrowes and now appeares at his Fathers right hand making continuall intercession for vs. Thus thinke the fauours already bestowed are pledges of more prouided alwayes we bee 1 not vnthankefull for what 's receiued 2 Nor proud of what is gratuitously conferred 3 Nor slothfull to doe him seruice or to vse our talent to the glory of the bestower and benefit of our brethren The gifts instanced in and noticed as meanes to assure vs to be heard are 1 Comfort 2 Hope Both amplified 1 By seuerall Epithites Comfort euerlasting Hope good 2 By common fountaine Grace Comfort vnderstand the lighting or easing the heart of that sorrow or feare where with it s surcharged Here specially disburthening the soule of that anguish or feare arising from conscience of sinne It hath for the harbinger pouertie of spirit mourning for sinne and liablenesse to wrath See Mat. 5.4 Isai 57.15 61.3 2 Instrument the Interpreter that one of a thousand to declare vnto the weary soule Gods righteousnesse Iob 33.23 3 Sound euidences whereby it s brought home to the soule 1 Performance of conditions Faith and Repentance 2 Consequents 1 Cheerefulnesse and u Psal 119. Alacritie in Gods seruice 2 Courage and sometimes no lesse then ioy in tribulation The stile it hath is euerlasting See Iohn 14.14 The comforter abides with vs for euer How When it s often interrupted and Gods children groane vnder the burthen of griefe or feare Resp 1 In Causis though not in our sense because of our infirmitie See Psal 77.10 Those cause are 1 Gods * Mal. 3.6 vnchangeable loue 2 x Heb. 8.6 New couenant stablished on better promises 3 Christs merit and y 1 Iohn 2.1 intercession 2 Quantum ex parte Dei it bides with vs the interruptions which befell vs issues from our owne default 1 Churling at Gods hand in our afflictions Iob 6. c. 2 Securelie Psalme 30.6 7. 3 Scandalous sinnes Psal 51.12 3 Yet I say not but God remoues sensible comfort 1 For triall of faith who but belieues what he feeles Then is faith glorious when against or aboue sense it rests on naked promise of God See Matth. 27.46 Iob 13.15 2 Sometimes for preuention See 2 Cor. 12.7 most vsually for chastisement 4 As we
bin knowne vainly I thinke we hope for Iewes restoring till Indian Churches be collected at least the Gospell preached vnto them for a Testimony against them fallor or doth our nauseating of the Gospell the sower Grapes of our vintage and the turbulent state of our Christendome pretend the translating of the Gospell from vs to them In that presage of our depriuall Lord grant our Repentance may make me a false Prophet Howbeit that to them also the doore of faith may be opened the Gospell conueied the word of God runne should be a Christians prayer And be glorified the second parcill of the petition on behalfe of our Ministery the Glory of the word of God I conceiue not so much what results from holy liues of professors and predicants though that may also be implied as the q 2 Cor. 10.4 5. 3.6 mighty and powerfull efficacy of it in bringing men to the obedience of faith Saint Luke somewhere cals it the potent r Acts 19 20. preualence of it Saint Paul the Å¿ Col. 1.6 fructifying of it in the hearts of the hearers And so had it bin glorified amongst this people 1 Thes 2.13 As if Paul ment to presse vpon our deuotion to craue of God not onely the spreading of the knowledge of the Gospell but manifesting the power of it in the conuersion of as many in euery kingdome and Nation as belong to his Election The name of the Lord is by nothing more t Acts 19.18 glorified then by the Saluation of his people 2 Comfort and ioy is multiplied vpon our soules in the report or beholding if yet there be grace in vs. 3 The blessed end of this miserable world wherewith is coniunct the consummation of our happinesse to which also we professe to hasten is hereby furthered Vse We are by much more in nise censuring then in deuotion In this particular notice it where the holiest Ministery preuailes not with the multitude to worke their manifest and present conuersion vsually we grow iealous of the ministers sincerity or deeming the people a rent of Castawaies to whom God sends his word to harden rather then saue them And yet 1 sincerest Preachers haue not alwayes bin most u Isai 49.4 fruitfull 2 yet who doubts but a * 2 Cor. 2.15 sweet sauour vnto God 3 And there is oft a secret vnseene x Rom. 11.4 5. remnant a y Isai 6.13 Tenth vnknowne which returnes 4 Times and seasons of blessing God keepes in his owne power But see if the default rest not on other people that they are defectiue in their duety to aid Ministers with their prayers for blessing and successe of their gracious indeauours 2 Else by their vnreformed liues working greater alienation of mindes from the Gospell in men already estranged from the life of God Certainly I haue long obserued such censors though seemingly transported with the zeale of Elias yet none of the greatest ornaments to the Gospell There is a way for you to glorifie the glorious Gospell 1 z 1 Pet. 2.12 Liue as it prescribes and you professe 2 pray God to prosper it in our mouthes you may see it glorious in the saluation of those misdeemed forlorne soules when once the day of Gods gracious visitation commeth As it is amongst you The exemplification of that glorious power of the Gospell in themselues he mindes them of whither to make hopefull of obtaining like blessing from God on others though presently aliens from their owne experience Certainly to such end hee elsewhere mindes Gods people of the strange a Tit. 3.3 4.5 change Gods grace hath wrought in them or not rather to forme their affection to such pietie as to desire other mens sharing with them in the sauing power and benefits of the Gospell Grace may be emulous is not enuious Easily willingly fainely beteemes another any other all others share with it in the common saluation Ambrose It s after a sort naturallized in euery good man to desire consorts as many as may be in goodnesse Moses to Ioshuah Enuiest thou for my sake Now b Numb 11.29 would God all the Lords people were Prophets Paul c Acts 26.29 I could wish that not onely thou but all that heare me this day were both almost and altogether as I am in Christianitie elsewhere that d 1 Cor. 7.7 all men were as I in my peculiar priuiledges According see gracious endeauors of Gods Saints Dauid oh e Psal 34.8 taste and see how gracious the Lord is f Psa 66.16 Come ye children hearken to me I le tell you what the Lord hath done for my soule Who doubts but minding to draw them to experiment like bounty Compare Act. 11.20 21. c. Ioh. 1.42 45. as if in the new birth after their opinion the prouerbe held Nascitur indignè per quem non nascitur alter see Zech. 8 21. Isai 2.3 Vse It sauours of Iewishnesse rather then Christianity to desire enclosure of grace to our selues What loose we if others share with vs in the common saluation that inheritance is not diminished by multitude of enioyers What are we preiudiced if others be our equals or betters in the measures of Grace 1 Our little is the g 2 Cor. 1.22 earnest of our inheritance as their more 2 their more is h 1 Cor. 12.7 ours in the vse and benefit 3 Not much Grace but much i Mat. 25.23 26. vse of Grace in doing seruice to God and our brethren is that which augments our reward 4 And where is that k 1 Cor. 12.26 sympathie of members reioycing when any one is had in honour while I haue place amongst the Sheepe at the right hand of the Iudge why doe I enuie to Apostles their Thrones of more eminence VERS 2. And that we may be deliuered from vnreasonable and euill men c. THe second materiall part of the prescript concerning our persons wherein is 1 the blessing to be praied for deliuerance from c. 2 The reason of prescribing For all men haue not Faith And that we c. To our persons then and not to our calling onely belong the louing reuerent regards of our people So is the chaâ—ge euery where l 1 Thes 5.13 Haue them in singular loue see also 1 Cor. 16.10 The ground of such reuerence and loue are our gifts and calling howbeit the function interesseth the person and entituleth it to all due respects from the people see 1 Cor. 4.1 2 Cor. 5.20 Vse How acute is this age growne in coining distinctions aboue the rate of Thomas or Scot more then metaphysicall in abstractions Our gifts and calling men contemplate as Platoei Ideas them forsooth they reuerence our persons yet so contemptible as scarce worthy to be set with the dogges of their flocke 1 Not so Cornelius nor Lydia nor Gaoler nor Aquila and Priscilla nor any that haue felt want or tasted power and comfort of our
against a graue Minister Dispoream if vpon examination they be found other that quarrell at Clasicall Preachers Lord that the Sages of our Church would seriously thinke of it our steeresmen pittie their poore brethren who climbe the Masts and draw the poope beare burthen and heat of the day how should they doe their duetie with ioy and the people be framed to conforme in Religion Might reason preuaile with lewdnesse and absurdity I would adde my aduise to these opposites And yet the most hare-braind amongst these absurd fooles would be thought wise The lewdest miscreant is affected with repute of honesty If Paul if Gods Spirit can iudge you are but absurd fooles lewd miscreants whosoeuer maliciously oppose to your Ministers or seeke to entangle them in the snare For all men haue not faith The Reason of prescribing this petition on behalfe of their persons q.d. And maruell not we desire your prayer for deliuerance for all haue not faith to restraine them from maligning the Doctrine and Teachers of faith Faith meanes he the morall vertue fidelitie That n Mat. 23.23 acception of the word is not infrequent in Scripture and thither bends the Antithesis But God is faithfull Rather sith the streame runs that way the vertue Theologicall yet withall suppose the other implied q. d. All are not faithfully or indeed that which they pretend and show for in faith For that he would be vnderstood of men in the Church professing faith I make no question 1 Idle had it bin in the Apostle to minde this people of Pagans and such like that they wanted faith selfely they knew it 2 Nor could their feare and discomfort which in the Antiâ—hesis he anticipates arise from any other then children of the Church professing to belieue Infidelitie is not all amongst Pagans faithlesnesse is as much in the children of the Church in many professing to beleeue many o Iohn 2.23.24 25. beleeued in the name of Christ when they saw his Miracles yet did not our Sauiour commit himselfe vnto them Durst not our Sauiour betrust himselfe with beleeuers A thousand liues he might haue put into their hands had they indeede beleeued in him But he who saw what was in them discouered infidelity lurking vnder the vizar of professed faith Want of imperate Acts of faith euidence it thus number them 1 p Act. 15.9 puritie of heart and life 2 q Gal 5.6 loue of God his ordinances and children 3 Deuotion 4 r 2 Cor. 4.13 Confession 5 Å¿ Iam. 2.14 15 c. Workes of Charitie and Mercie c. where these are not be bold to say there is no truth of faith be vaunts neuer so confident of Abrahams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Augustine wrote comfortably de perseuerantia sanctorum Vse 1 there is a Script bearing title de Apostasia sanctorum Stuffed with Examples of many supposed to haue reuolted from faith But it would be enquired whither these who t 1 Iohn 2.29 went out from vs were euer truely of vs. whither these who reuolted from faith had euer any more then the show of faith in Scripture men beare names of what they show and are not Quest Then what loose they Resp That which they seemed to haue the show of faith pietie u Luke 8.18 sanctity they carried in the Church I say not all Scriptures or instances may thus bee explaned yet doubtlesse many But the more ought we to blesse God for specialty of his grace to whom he hath giuen truely to beleeue in him For * Acts 17.28 being liuing mouing for sense and reason for x 14.17 food and raiment for raine and fruitfull seasons I cannot but blesse God and admire his goodnesse Lord y Psal 8.4 what is man that thou art so mindfull of him yet these are common to me with heathen many with Bruits For meanes of saluation and z 1 Iohn 5.20 minde to know him my heart is more enlarged to praise his mercy yet these are common to me with hypocrites in the Church But that he hath blessed the meanes to my soule to worke true faith and repentance vnfained now thankes be to God for his vnspeakable gift who can expresse the noble acts of the Lord or shew forth all his doings once I know 1 my merits no more then others my demerits haply as great as others 2 The same meanes of faith vouchsafed to the faithfull but blessed vnto me to make me faithfull 3 Impediments in me and opposites to faith as strong as in another 1 blessednesse of minde to conceiue the mysteries of his kingdome 2 pride of reason scorning to subscribe to anies Ipse dixit to rest on naked authority bare testimony of God himselfe expecting argument and demonstration to euidence conclusions Theologicall yea articles of faith But blessed be God who hath subdued these high thoughts to the obedience of Christ when thousands of others are shut vp vnder vnbeliefe For all men haue not faith Perhaps Paul meant to point them to the fountaine of this lewdnesse and absurdity in procuring the vniust vexation of himselfe and his Associates that is want of faith The source as of most sinnes so chiefely of persecuting the Ministerie had they faith but as the graine of Mustard-seed they could neuer grow so lewd or absurd to molest the instruments of their belieuing Had they knowne they would not haue crucified the Lord of glorie Did men belieue had they euer a 1 Pet. 2.3 tasted how gracious the Lord is they would neuer vexe the Ministers of God b 1 Cor. 3.5 by whom they belieue Rather c Rom. 6.4 lay downe their owne necks for their safety and preseruation Faithlesse Infidels and no better they shall euer be to me whom I see maliciously bent against the persons of their faithfull Pastors VERS 3. But the Lord is faithfull who shall stablish you and keepe you from euill THE words seeme intended to preuent the feare might arise in this people from meditating their owne danger in the Apostles as also the intermingling of false brethren faithlesse beleeuers with the Churches of God Though that be true you as I may iustly expect vexations and perils from such yet be not dismaied God is faithfull who will stablish you and keepe you from euill In which comfortable speech of the Apostle two things to be obserued 1 The Blessings as arguments of comfort propounded 2 Next the ground of the blessings Gods fidelity The blessings two both acts of the Lord towards his children 1 Stablishment that vnderstand their firme setling in gracious goodnesse so as vnmoueably to persist therein without defection compare 1 Cor. 1.8 Act. 11.23 Eph. 3.16 17. and that excellent parabolicall expression of it Mat. 7.25 2 Cautelously vnderstand it 1 Shakings and wauerings in the very purpose may befall vs by violent blasts of temptations Psal 73.2 13. 2 Intermissions of the exercise of grace may betide vs yet semen manet 1 Iohn
intimate our sinnes of inuincible ignorance to bee damnable in the merit how much more thinke you our sinnes of knowledge Yet pardon may be hoped for ignorances not so for habited or customarie sinnes of knowledge 2 Willing ignorance is quoad rectum knowledge interpretatiue What thou mayst know to bee duetie and wilt not God interprets thee to know the omissions hee will impute and punish as omissions of knowledge Wherein we loue to sinne therein we loue also to be ignorant loath are wee to heare what may conuince wrangling against apparent demonstrations to hold our conclusion But blessed bee the obedient eare the humble and teachable spirit 3 Which we command you he meanes I warrant you Secundum Deum But intimates that our obedience must bee extended to the commands of Gods Ministers and not onely to the Lords immediate impunâ—tions Gods f Rom. 13.4 Ministers vnderstand after Pauls phrase Maiestrates ciuill and Ecclesiasticall whom the Lord hath inuested in power of iurisdiction Their regular iniunctions you may obserue to bee in a threefold difference some that are so theirs that they are first the Lords in expresse tearmes prescribed by him as in those prohibitions of murther adultery theft prescripts of sanctifying the Sabath c. Of these saith Paul g 1 Cor. 7.10 Dominus non ego 2 Some whose generall principles are immediatly the Lords Yet determinations of particulars are from men by apparent deductions from those grounds of these the Apostle h 1 Cor. 7.12 Ego non Dominus and yet thinkes hee hath therein Gods spirit to direct him The speach is remarkeable 1 Cor. 14.37 The Prophet and spirituall man must acknowledge the things which Paul writes to be the commandements of the Lord. Moderately you must vnderstand because congruent to the principles by him deliuered 1 Else how should I say not the spirituall man but the Prophet know what the Lord immediatly reuealed to the Apostle 2 Nor is it probable that what Paul speakes for matter of order and decencie in the assemblies was immediatly and expressely deliuered him by speach or reuelation from the Lord. For why When they haue such apparent and easie deduction from generall principles Reuelations are not multiplied vnnecessarily yet such Paul stiles the Commandements of the Lord. 3 A third sort which occasion onely or accident causeth to be prescribed deduction whereof from generall principles saue onely in case of that occasion or accident the acutest shall not see As when i Act. 15.20 abstinence from blood and strangled is enioyned after abrogation of Leuiticall Law Who can shew me ground of equitie out of which such abstinence is directly deducible Marry inasmuch as the vse grew accidentally scandalous necessary was the iniunction of abstinence for its lex charitatis to neglect vse of my Christian libertie where is perill to offend my weake brother like must bee thought of all prescripts of Maiestrates for publique good for order or decorum whose acting is not repugnant to the Law of God though perhaps we see not that publique good nor order nor decorum yet lies the bond vpon conscience therein to submit our selues as Peters phrase is k 1 Pet. 2.13 for the Lords sake because hee hath commanded obedience to the Maiestrate Vse Is it not pitie to see honestie grow libertine Yet best men haue their taint that way Men that as Zacharie and Elizabeth l Luke 1.6 walke in all the immediat commandements and ordinances of God without reproofe yet to iniunctions of Gods Ministers are too too refractary As to ciuell ordinances for common good so to Ecclesiastique ceremonies in themselues lawfull specially opposite for where hath God commanded them Resp 1 And I aske where hath God forbidden them 2 Hath hee not commanded in things lawfull to obey the Maiestrate 3 They are Gods commandements not onely which in so many words are prescribed but what are from generall grounds deduced 4 Yea occasion and accident makes indifferent things otherwise arbitrary yet in that case m Act 15.28 necessary especially where authoritie interposeth to inioyne 5 And what if we see not oratur decorum edification publique good in the obseruance Are they wanting therefore Why are wee curious Are the things lawfull in themselues There must our inquirie stay So thought n Iam. 25.18 19. Rechabites whom for obedience so seemingly blind the Lord commended and blessed We are both to be or to be deemed men vnqualified to partake Gods promises It s obedience that qualifies obedience to not onely what God immediatly prescribes but to whatsoeuer his Ministers inioyne according to God Will you say If Apostles Resp 1 Siluanus and Timothee were not Apostles 2 And the charge is extended to all whosoeuer hath the ouersight of vs. Heb. 13.17 VERS 5. And the Lord direct your hearts into the loue of God and into the patient waiting for Christ THe third testimonie of Pauls loue his prayer to God for them yet conceit not here dissolatus scopus Reference is of this prayer as of former testimonies to the maine of their comfort And as I conceiue points them to the meanes of their establishment and preseruation meanes then which none are more potent 1 Loue of God 2 Patience of Christ which because they are out of the compasse of natures power Paul prayes to bee giuen them In the prayer it selfe two things obseruable 1 The generall matter direction or setting streight their auerse and crooked hearts 2 Whereto if you aske to the 1 loue of God and 2 patience of Christ meanes most auaileable to their establishment and preseruation The Lord direct your hearts to the loue of God 1 as if the heart of man in nature were auerse from the loue of God 2 and as if in the regenerate remained some part of naturall auersenesse from it De primo o Rom. 1.30 Haters of God we read more then once in Scripture perhaps conceiting it the stile of some extrauagants in nature That may well bee in the measures and notorious expressions howbeit presents vs with what euery mans nature inclines vnto It hath beene questioned whither hatred of God the chiefe good be possibly incident into mans nature Resp. Nothing presented and apprehended vnder the notion and reason of goodnesse can be hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of drawing all things to it the definition to be what all men all things desire Howbeit the chiefe good apprehended as euill may vnder the fancied notion of euill be hated as the greatest euill is loued presenting it selfe vnder the notion of good The greater question is whither nature afford not some loue of God nature I meane fallen vneleuated aboue it selfe and vnaltered by grace Resp A question harder then at first sight it seemes and which hath as much as many vexed Schoolemen For my part I easily side with them which hold that God is not nor can bee loued aboue all neither intensiuè nor appretiatiuè neither as Author
its owne harme Churlish Nabal had his p 1 Sam. 25.10 11. pretended equity denying to Dauid reliefe in his necessity Curre-megients who scarcely know any other sentence of Scripture yet to saue their peace the crummes that fall from their table haue this of Paul in their mouthes worke for your liuing S. Paul sa th he that labours not must not cate This to the feeblest amongst the Aged and Impotent to the most decrepit and crookt with yeeres yet said not Paul hee that doth not but hee that will not worke must not eate Not labouring may issue from impotency and want of meanes to be imployed if so it interesseth them to our Reliefe I wish such would consider 1. Poore are their q Neh. 6.5 owne flesh 2. Left amongst vs to be r Mat. 14.7 matter of our liberality and mercy 3. Their ſ Iob 31.20 loynes may blesse vs. 4. Their thankfull deuotions make way to our t Luke 16.9 receiuing into euerlasting Tabernacles 5. And themselues u Heb 13 3. are yet in the flesh know not what may be their owne lot 6. Haue cause to feare their owne impouerishment for who so spareth * Pro. 11.24 more then is meet is not likely onely but sure to come to pouerty And of the first materiall part of the Chapter checke of Churches tolerating Loyterers thus farre followes the correption of the delinquents themselues VERS 11 12. For we heare that there are some among you which walke disorderly not working at all but are busie-bodies Now them that are such we command and exhort by our Lord Iesus Christ that with quietnes they work and eate their owne bread THE passage to this member seemes thus The Apostle willingly preoccupates what he saw likely to be demanded whereto tends what meanes or occasions all this earnest vrging vpon vs censure of the inordinate Resp Maruell not at it for we heare notwithstanding our foremonition that there are still among you who walke disorderly c. Particulars in the Text are 1. The crime charged vpon them disorderly walking specified for euidence to bee 1. Not working at all 2. and which vsually accompanies neglect of our owne businesse busie medling with what concernes vs not 2. The euidence on which he proceedes to charge them heare-say 3. Prescript and vrging to amendment ver 13. For we heare there are some among you c. May a Minister or Church Magistrate proceede vpon heresie to taxe crimes in the people With what cautions In what manner Resp So did Paul more then one See 1 Cor. 1.10 11.18 With what Caution 1. His informers were fide digni such as had wonne to themselues opinion and halfe renowne of sanctitie in the Church See 1 Cor. 1.11 It s vnsafe foolish to belieue euery thing euery man especially where the blemish redounds to the whole Congregation there are x Hosh 4.8 that liue on the sinnes of the people delight in the infamy of the Church 2. Prudently they carried their information making choise of Paul in whom was Authority to correct and reforme the things amisse a good euidence they sought amendment not shame of the delinquents 3. Charitable they shew themselues in relating the Crime It was Schismes 1 Cor. 11.18 their stile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 1 Cor. 1.11 Contentions a lesse euill charitie loues not to thinke or make the worst of other euills 2. His Modus in proceeding 1. Hee chargeth not the crime vpon the whole Church he saith not all nor most of you but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some among you loquitur quà m sieri potest parcissimè 2. Particularizeth no man but speakes indefinitely some whither to occasion the Church to obserue all or rather to aduantage the delinquents to amend their amisse before that from Pauls mouth they should know their owne names 3. Though he order them to censure vpon Hypothesis of their incorrigiblenes yet first with greatest grauity meeknesse and loue he nourisheth them selfely to correct their errors Vse I could wish them that in this respect make Apostles their patternes to heed also their cautions so to follow their practise that they obserue their Modus 2. The Crime generall is walking disorderly whereof See ver 6. Item Annotata ad 1 Thes 5.14 Specified it is in two particulars 1. Not working according to the iniunction whereof See ver 10. 2 Curiosity the Natiue fruit of Idlenes so Paul notes it 1 Tim 5.13 making it muliebre vitium But who maruels to see Idlers become effeminate How doth it euirate vn-man men and bring vpon them mollitiem no lesse then womanish Properties of it thus number 1. Busie inquisition into euery mans secretest actions 2. z 1 Pet. 4.15 Putting the finger into euery mans businesse 3. Wherefore vsually they are the fire-brands of contention and vnneighbourly quarrels 4. Trifling tatlers aboue measure 1 Tim. 5.13 5 Secretaries after the rate of Apostles what you tell them in secret they publish on the house tops and in the Market-place Caetera vide apud Plutarchum in moralibus It s morbus Epidemicus how may we stop or hope to cure it While wise men cherish it in themselues and are hardly brought to notice it as a fault And yet Saint Peter giues a 1 Pet. 4.15 Caueat against it as strict as against theft murther or other maleficia not as if it were equall to them in the kinde of euill but perhaps because it so easily insinuates it selfe so pleasingly creepes vpon vs that but with strictest caution we keepe it not out 1. Tantúmne abs re tua otij est aliena vt cures quae ad te nihil attinent Who so mindes his owne taske so large as it is to heed his owne waies to see to those of his owne household to know his owne sinnes to mend his own life sindes remedie against it 2. Others euills hurt vs not b Gal. 6.5 Euery man beares his owne burthen is countable for c Rom. 14.12 himselfe vnto God 3. Note it euer to heare ill in Scripture taxed as Hypocritae vitium d Mat. 7.3 why seest thou c. 4. Drawes with it too foule neglect of our selues till wee bee ouergrowne in iniquitie Mat. 7.4 5. 5. Layes open to like curiosity and vncharitable censure of other men 6. Occasions God himselfe to be the extremer in marking what we doe amisse See Mat. 7.2 VERS 12. Now them that are such we command and exhort by our Lord Iesus Christ that with quietnesse they work and eate their owne bread THe prescript vrging to amendment wherin is 1. Officium the Office or act inioyned together with the Modus To worke with quietnes 2. The manner of iniunction with peremptorie and grauest command Wee Command and meekest yet most serious obtestation and beseech you by our Lord Iesus Christ q.d. by the loue you beare him 3. Ratio that so the bread you eate may bee your owne We command
and intreate or exhort you Brethren c. What is wanting to giue vs edge to the dutie Heere is 1. Prescript 2. Iniunction 3. Exhortation 4 Argument 1. Prescript informes the Iudgement directs what is to be done 2. Iniunction or mandate peremptorie presseth vrgeth Conscience 3. Exhortation or entreatie swayes affection 4. Reason preuailes with all that are Reasonable Blinde we are all in the things of God many in maine moralities Gratious is the Law-giuer that shewes thee oh 〈◊〉 what is good yet are few so happie as by bare demonstration of duty to be swayed to obedience if any be they are sure guided by the e Psal 51.12 ingenuous and free spirit of God But precept must be vpon precept iniunction peremptorie vpon iniunction ere Conscience in many apprehend necessity of performance There are whose Consciences are vrged by iniunction yet are not affections allowed to loue and prosecute the duety Heere hath exhortation and intreatie their place And there are whose affections are also inclinable yet are of curious vnderstanding that must see Reason ere they giue command for practise Vse Lord what is man that thou so regardest him But when Gods Spirit so farre descends as in all things after a sort to humour vs take heed we despise not such dueties If God but prescribed the sanctification of the Sabbath a Lawe-giuer as he is f Iac. 4.12 able to saue and destroy were it not sufficient to presse vs to the duty But when he shall so far condescend to our backewardnesse to presse it vpon Conscience with a speciall g See Exod. 20.9 10 11. Memento by his example leade vs by Reasons so plentifull perswade vs take heed how vnder pretence of Relaxation from man we pollute his holy day sic de Reliquis where Gods Spirit pleaseth to bee so importunately vrgent there chiefely tremble to slight the dutie What may we conceiue the Reason of Pauls so instant and importunate pressing the dutie of labour Vrging it with such serious instance and vehemency againe and againe and a third time as it he could neuer satisfie himselfe in pressing it Resp 1. The state of this Church now in such streits as dissipation of it might iustly be feared except by his meane it were supported 2. The auersenes of some amongst them from the dutie 3. Perhaps also the important necessity of the duty in it selfe considered Such strength our Church yet feeles not nor feares howbeit 1 Auersenes abhorrence from labour toylesome may be obserued in most wee are mostly all of Issachars Tribe therefore vsually choose callings of greatest ease in workes of calling Christian and particular make choice to be imployed in what is most easefull that may bee the Reason why many preferre hearing before all other works of Religion 2. Necessity lies also on vs h Ephes 4.28 precept peremptorie medi◠also sith without it we can call nothing our owne not the bread we eate haue holy or warrantable vse of naught wee enioy and how hatefull to God is i Ier. 48.10 negligent doing his worke any worke euen of calling How may we rowze our sluggish nature Meditate 1. The blessings which accompany sedulous industrie Gods blessing goes with it in temporalties See Pro. 10.4 13.4 14.23 2. His curse is vpon sloathfulnesse that brings k Pro. 10 4. to pouetty 3. That preuents temptations at least blunts edge of them 4. This encourageth aduantageth the tempter is Mother and Nurse good God of how many fowlest finnes See Ezech. 16.49 And eate their owne bread Reason pressing the duty But is any such bread that we may call our owne Pestilent Anabaptists are all for community some of them for such as Plato warranted wiues not exempted and wiser then they giue distinction of dominions no other original then positiue lawes of men I haue neither lust nor leasure to enter the question nor thinke I it pertinent to this Text this onely Thou shalt not steale is a Law morall naturall Why doubt we whether by like Law wee may call something our owne Else what is theft or where is it Vsually it s described vsurpatio Rei alienae inuito Domino 2. Confessed it is by all iudicious that Dominium not onely in Res but in personas hath approbation from Law morall Exod. 20.10.17 Approbation And why not also institution But manum de tabulâ I had almost fallen on confutation of Schoolemens fond Reasons Owne bread seemes here opposed alieno not theirs 1. Either because due to others viz. to impotent if vnderstood of what they receiued by way of reliefe from the treasure 2. Else because by no title ciuill nor descent nor price nor labour c. theirs How euer as Salomon aduised l Pro. 5.15.17 to drinke water of our owne cisterne so Paul to eate Bread of our owne iust acquiring Diuines note a double propertie one spirituall which we haue in Christ 1 Cor. 3.23 Another ciuile whether by hereditary descent or ciuill contract or gift or industrie Ciuiliter meum it must be that we eate and such as by some iust title we may claime to be our owne Miserum est said the Poet alienâ viuere quadrâ though neuer so liberally and generously conferted vpon vs. Impious alieno viuere pane in Pauls sense such as by no iust title we can call our owne What is that liuing other then vniust rapinous and otherwise iniurious Vse Their eyes swell with fatnes their paunches as Tunnes many who neuer yet ate morsell of their owne Bread Is it thine thou hast gotten by sacriledge oppression fraud vsurie bribery dissembling pouertie impotencie c Where hath God sanctified these as meanes to make ought our owne And not rather threatned punished with direct curses such methods misteries of cosenage and violence till they haue vomited the substance they haue so deuoured I say as Salomon drinke waters of thine owne Cisterne more then Salomon m Neh. 8.10 eate the fat drinke the sweet but with Salomons caution let them be thine thine owne onely by no other meanes yet by thy labour and industrie that so thou maist reioyce in the worke of thine owne hands VERS 13. But yee Brethren bee not weary of well doing c. Aprolexticall Apostrophe to the people orderly demeaning themselues after the Canon for labour hauing nature of a caution whose summe is this that howsoeuer exorbitants behaued themselues they yet should continue in weldoing What this weldoing is is questionable whither beneficence and relieuing of these inordinate Resp 1. Except in case of extreme necessity it s not weldoing to giue reliefe to loyterers 2. And where the charge generall is that such should not eate suppose you the Caueat is to yeeld them maintenance from common Treasure Thus rather weldoing vnderstand continuing in labour notwithstanding the loytering of these exorbitants Let not others exorbitancie make you irregular Though though Israel play the Harlot n Hosh 4.15 yet let not
vs in it where Paul with a e Ephes 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presseth care to keepe Faith I apprehend by his teaching speciall vsefulnesse of it in the spirituall combate When Peter f 1 Pet 4 8. Charitie with like Emphasis I conceiue excellencie vsefulnesse of it in the whole life of a Christian spightishest insidiations of Satan to robbe vs of it like thinke I of the bressing of peace and endeauours to preserue it for like enforcements Vse It wonders me to see a duty so enforced so generally sleighted yet are we not ignorant of Satans wiles while thus we vilifie and vnderprize such blessings the Lord is proued to remoue them from vs. God grant wee see not such issues Are we sated with the word Wee may liue to see g Am 8.5.11 12 a Famine of it weary of the sweet blessing of peace We may as our Neighbour Churches taste the miseries of Warre Auertat omen Deus But let vs learne to set better price vpon blessings so pretious I close with that of Dauid paraphrased by Bernard h Psal 133.1 Behold how good and pleasant a thing it is Brethren to dwell together in vnity there are some things good which are not pleasant some pleasant which are not good some neither good nor pleasant In this meet goodnes and pleasance more then ordinary Now the Lord of peace himselfe giue vs peace alwaies by all meanesâ— and of the maine materialls of the Epistle thus farre follow the vsuall appertinences 1 The valediction in this verse 2 The salutation in those following 1 The valediction carried in termes vsuall with vs in our bidding farewell The Lord be with you all as if all welfare stood in this that the Lord is with vs particulars are 1 The blessing wished them The Lord be with you 2 The extent of it in Pauls desire with you all De 1º The phrase of speech in Scripture denotes principallie three things 1 Gods fauour and what goes with it his siding with vs Rom. 8.31 If God be with vs who can be against vs 2 His Assistance He went about doing good c. for God was with him Act. 10.38 See also 1 Chron. 11.9 3 Protection they sold Ioseph into Aegypt But God was with him and deliuered him Act. 7.9 10. Iac. 1.29 1 If Gods fauour be vnderstood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems Epitome of the high Priests blessing Numb 6.25 sounds much what like that of Ioseph to his Brother Beniamin The Lord bee Gratious vnto thee my Sonne Genesis 43.29 Seriously it hath bin inquired by men you must thinke abounding with leasure which is the greatest blessing God euer bestowed on man Some preferring Creation in that excellent forme with those eximious endowments conferred on man in Innocencie Some Redemption by the bloud of Christ whereby hee is aduanced to farre better and more firme estate whereupon they blesse the fault which occasionad him such a Redeemer In these curiosities if I might interpose thus I should resolue of all blessings this is the prime that God hath set his loue on man conferred his grace and free fauour on him from this issued Election Creation Redemption or if any blessing spirituall may be thought more precious then these Consequents of it are these 1 None can be against vs Rom 8.31 Thinke not he meanes in their affection to oppose or worke our annoyance but to hurt vs as Peter explicates who is it that i 1 Pet. 3.13 shall hurt or harme you if you follow that which is good 2 It brings with it friendship of all the friends of God Saints and holy Angels that made Elisha say to his man there are k 2 Reg. 6.26 more with vs then those that are against vs hoasts of Angels to fight our quarrels to minister for the good of all them who shall be heires of saluation Heb. 11.14 3 In a word he lackes nothing who hath God to be his friend Salomon had his stile Iedidiah that is beloued of the Lord for the Lord loued him 2 Sam. 12.25 his fauour is But aske and haue 1 King 3.5 Aske what I shall giue thee There be many that say who will shew vs any good I say and pray as Dauid Lord l Psal 4.6 lift vp the light of thy countenance vpon me giue me thy fauour thou giuest me all see Psal 63.3 2 Assistance Acts 10.38 that is 1 either aiding or succouring our infirmitiâ—s 2 else enabling to necessary performances It hath oppressed me Lord succour mee .i. relieue support aid my infirmity see Rom. 8.26 In our pressures by affliction specially necessary We know not what fight of afflictions God reserues vs for But 1 we are yet in the flesh Heb. 13.3 2 haue seene Iudgement begun at the house of God 1 Pet. 4.17 The Cities plagued ouer which Gods name was called and may we hope to escape Ier. 25.29 3 our sinnes are ripe for vengeance 4 Second Causes pregnant and ready to be deliuered Blessed is the man whom the Lord assists whom he supports in the houre of temptation 2 Else enabling to doe the dueties of generall or particular calling 2 Tim. 4.17 the Lord assisted and enabled me Necessitie appeares 1 Naturally and of our selues we are impotent 1 Cor. 2.14 2 Cor. 3.5 2 Opposition we finde from Satan Zech. 3.1 3 Reluctation from our owne flesh Rom. 7.21 23. meanes qualifying to this fauour of God 1 sensible acknowledgement of our owne inabilities 2 vsing meanes sanctified The Lord is nigh to all that call vpon him Psal 145.18 3 Protection as Acts 7.9 10. that afforded either 1 by safeguarding vs from the touch or annoyance of euill as when temptations violent are kept from vs 1 Cor. 10.13 or we taken from them Apoc. 3.10 Isai 57.1 2 Reg. 22.10 2 Or sustaining vs in the euils 2 Cor. 12.9 3 Or by deliuering vs from their perill or pressure 2 Tim. 4.18 Ier. 45. Necessitie iudge of by 1 delicacy and tendernesse naturall 2 fearefull fals of great Saints in case of desertion Mat. 26.74 3 perill of withdrawing Heb. 10. â—8 Disposition requisite precisest keeping Gods wayes the promise of protection is to vs in m Psal 91.11 vijs not in precipitijs Suppose when we either 1 runne wilfully vpon our owne perill casting our selues into temptation 2 nor neglect n Mat. 4.5.7 meanes lawfull for preuention or deliuerance 3 Nor vse vnlawfull to auoid danger Then shall the Lord be with vs so is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The persons to whom he wisheth so well All without difference So impartiall is he should wee in our loue and welwishing affection to the people of God so is the charge Iam. 2.1 so teacheth vs the wisedome that is from aboue Iam. 3.17 Distinguish ye twixt specialtie of loue and partialitie Specialtie of loue conceiue preferring one before another in the measure of our loue and welwishing affection Our Sauiour had his o Ioh. 21.20