aduanced in Gods fauour the heauier vengeance lights on them in case of their vnthankfulnesse and disobedience Capernaum lift vp to heauen t Matt. 11.23 is brought downe to the lowest Hell iustly for their rebellion and abuse of Gods high fauour this makes the state of an Apostata more fearefull then of a simple Alien because his taste was more of Gods grace and fauour How great are the prerogatiues of GODS fauours vouchsafed to this Kingdome libertie of the Gospell peace in the profession and practice of Pietie such as Aduersaries haue long enuyed vs other Churches of God neuer yet so fully enioyed Let vs not be high-minded but feare Euery disobedience is in vs more haynous Gods vengeance will bee more extreme if perhaps wee proue vnthankfull and rebellious Vse Let euery man obserue his specialties in Gods fauours vse their meditation to excite to more obedience Is thy knowledge more see thy obedience be more also else shall u Luk. 12.47 thy stripes be more Is thy wealth greater see thy x 1. Tim. 6.18 works of mercy be more abundant Haue we more power and plentie of preaching see that wee more abound in knowledge practice euery grace of God more tolerable else shall be the state of Sodom and Gomorrhe at the day of Iudgement then ours VERS 17.18 But wee Brethren being taken from you for a short time in presence not in heart endeuoured the more abundantly to see your face with great desire Wherefore we would haue come vnto you euen I PAVL once and againe but Satan hindred vs. THe coherence seemes this the Apostle had occasionally mentioned their afflictions and professed his loue because he saw they might haply question his loue as pretended only sith he so soone left them was so long wanting to their comfort hee makes Apologie professing First his departure was enforced his absence grieuous no other then when a Father is bereft of his children Secondly in body not in Spirit Thirdly striuen against Fourthly but hindred by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word intimates a separation such as Death makes twixt Father and Child that looke what griefe a Father sustaynes when hee is bereft of his children or poore fatherlesse Orphanes depriued of Parents such and no lesse grieuous was that occasioned by his separation and absence Obser So grieuous to a Pastor sincerely affected to Gods people is euen enforced absence from the Flocke the kindest Father takes not more tenderly the want of his dearest children Reading the storie of Pauls departure from y Act. 20.18 ad 36. Ephesus me thinks I see the behauiour of a dying Father in his last farewell to his children so pithy and passionate are the Exhortations and Counsels euery word enough to make the hardest heart to melt Vers 37. in the hearing and such relenting wrought they in the people No maruell First the dangers wherein they are Secondly and z Act. 20.28 29 30. price of their soules considered Vse First they are of mercenarie disposition that are not thus affected Secondly and they haue cause to feare the vengeance threatned to men mercilesse to fatherlesse that enforce such separation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle is by some conceiued to intimate the separation and absence to be but for a short time supposing him so to speake according to his hope and opinion by others to signifie the suddennesse of his enforced separation whereto agrees the storie Act. 17. ad vers 11. Obser That sense standing occasions vs to note how Satan specially insidiatur initijs nascentis Ecclesiae and is most turbulent in the first planting of Churches At Ephesus when a 1. Cor. 16.9 the doore is opening Aduersaries are multiplied Hence in Primitiue Church grew those bloudie persecutions that plentie of Heresies wherewith the world was pestered At first rising of Luther what vprores was the whole Christian world filled withall and still as the Gospell spred it selfe newly from Kingdome to Kingdome so grew tumults more frequent and outragious Particulars of Gods children may obserue temptations most frequent and vehement in their first retyring from the world and turning to their God then conscience becomes a Lyon persecutions arise all the power and policie of Hell combine to detayne or worke a rescue The reason is euident It is the Deuils obseruation from much experience it is easier to hinder a Church from planting to hinder the rising then to destroy it once settled vpon the foundation Paul for this is fearefull to admit b 1. Tim. 3.6 Nouices to the place of Pastors knowing that as their fals are most dangerous because they are Ministers so most easie because Nouilions Vse 1 To me it is strange how to men conuersant in Scriptures and Church Storie it should seeme strange to see preuayling Ministeries accompanyed with popular tumults There is no building without noyse of hammers nor child-bearing without grones and outcryes Our Sauiour then whom the Sunne neuer saw man more peaceable harmelesse and inoffensiue scaped not the clamours and oppositions of gracelesse men in his Ministerie Paul whose courses tended all to peace so as no mans more parting with many rights for peace sake tempering himselfe in things indifferent to euery mans infirmitie yet meets with tumultuous contradictions Vse 2 Secondly I say as SYRACH My sonne c Ecclus 2.1 2. when thou entrest Gods seruice stand fast in righteousnesse and feare and prepare thy soule for temptation The beginnings are most violently assaulted Arme therefore against Satans incursions First especially against that of Pride the vsuall ouerthrow of Nouices which made Bernard aduise in our beginnings specially to labour for Humilitie though graces be then small yet as small is experience of infirmitie in temptation Secondly Remissenesse and temper though vsually beginnings are most feruent yet as no violent thing is of long continuance so sodainly is that feruour and heate of deuotion slaked Bernard And then as BERNARD Contrahitur animus subtrahitur gratia protrahitur longitudo vitae deferuescit nouitius feruor ingrauescit tepor fastidio sus blanditur voluptas fallit securitas reuocat consuetudo Thirdly diuerting the streame of affection from substance to circumstance from the mayne foundations of Faith to the nice impertinences of humane ceremonies by which wile of Satan how many haue beene transported into faction carryed to an vnbrotherly separation from the Church of God! In person not in heart In Christian amitie our persons may be sundred affections can neuer be diuided Brotherly fellowship may increase loue separation quencheth it not What maruell First presence is not necessarie to procure it nor therefore to perserue it It comes to passe said Austine by this meanes that wee loue those whom wee neuer saw that whereas all other loue growes specially from societie and familiaritie Loue Christian is procured by bare consideration and report of Graces wee heare of others neuer so farre distant from vs. Besides in this friendship
it for that first euident fruit thereof the l Act. 15.9 purifying of the heart as the Apostle associates conuersion vnto it Vers 9. And secondly after this sense their holinesse is more fully and distinctly according to all parts thereof expressed To Loue he giues labour m Heb. 6.10 as elsewhere thereby intimating their vnwearied industrie and diligence in procuring and furthering the good of Gods Church To Hope patience n 2. Cor. 4.18 the expectation of eternall life being that that mitigates and sweetens the bitterest afflictions incident into this life Obser How actuous and full of liuelihood and operation all sauing graces are is the note Saith Peter hauing reckoned vp the gifts of Sanctification whence wee gather assurance of calling and election If these things be in you and abound they make you that you shall neither o 2. Pet. 1.8 be idle nor vnfruitfull in the knowledge of Christ particulars viewed euidence it plentifully p Iam. 3.17 The wisedome that is from aboue is pure peaceable gentle easie to be intreated in a word full of mercy and good fruits q 1. Cor. 13.4 5 6 7. Loue truely Christian how fruitfull and full of operation like thinke of all Graces accompanying saluation herein they haue all a rellish of their Fountayne that they are actions operatiue full of liuelihood and efficacie Vse A meditation most needfull for these idle and therefore dissembling times whereto on this ground that of Salomon may not vnfitly be applyed r Pro. 20.6 Euery man will boast of his owne righteousnesse but where may wee find a faithfull man thou sayest thou hast faith whereby thou hopest to be saued But wilt thou know O vaine man ſ Iam. 2.20 that faith without works is dead equiuocally faith that is in truth no faith at least ineffectuall to saluation wee may by no meanes thinke he hath faith towards God that hath not t Heb. 6.1 repentance also from dead works and care to u 1. Ioh. 3.3 purge himselfe as God is pure Loue I confesse is much talked of much cōmended but the prouerbiall complaint touching Lot of all vertue best fits this of loue it is praysed indeed but x Matt. 24.12 waxen cold as Issachar so generally Christians see a y Gen. 49.15 goodnesse in ease It is loue enough they thinke to wish well to the Church to z Psal 122.6 pray for the peace and building vp of Ierusalem though they moue not one stone to rayse the walls thereof It were well this idle loue were found amongst people only and had not spred to some part of the Ministerie also We must remember that the description of our calling by the toyle of a 1. Cor. 3.9 husbandmen and of b 1. Tim. 5.18 Oxen treading out the corne and such like were not resemblances peculiar to Apostolicall function but ought to bee answered in our industrie d Iob. 21.15 16 17. Simon saith our Sauiour Louest thou me feed my sheepe they loue not Christ who being Ministers feed more themselues then their sheepe What should I speake of the tendernesse and delicacie of the times in respect of the Crosse They are Flea-bitings in comparison to the stings of Scorpions that wee are called to suffer for righteousnesse if wee cast backe our eyes to former times of persecution The hope of our e Philip. 3.14 calling is high the glorie hyperbolically f 2. Cor. 4.17 waightie and euerlasting the afflictions light and momentany Hope wee professe to raigne with Christ yet g Rom. 8.17 2. Tim. 2.12 refuse to suffer with him Non stabit non erit istud hee hath no promise for hope to rest on that for the hope sake of heauen is not patient in tribulation VERS 4. Knowing Brethren beloued your election of God WHether that of God be referred to beloued or to election the Text is indifferent A second motiue to Pauls thanksgiuing and prayer on this peoples behalfe is here specified The knowledge he had of their election The media and euidences whence his assurance arose are propounded in the Verses following The question here falls in whether one may know the election of another There is I vnderstand a new Paraclete lately dropt out of heauen able by inspection to discerne and reueale to any man his election that reades in a mans forehead election written in as faire Characters as that inscription on the high Priests forehead h Exod. 28.36 Holinesse to the Lord. This high slowne Eagle was pleased to stoope so low as to catch flyes namely to vse some notes of mine vpon this Text as his owne without any alteration in substance sauouring of his owne industrie sauing what hee was pleased to imploy his memorie in I owne them no longer as Fidentine the Poets scroll so hath hee made them his owne enough I wondred I confesse a man of his Seraphicall spirit vnder-taking maintenance of such paradoxes against receaued iudgement of the whole Church of God would moue in so low a spheare as to take me with him in his walke and to plow with my Heyfer more to see him so syllabicè preaching mine other notes and scoffingly reiecting the receiued Distinction of infallible and charitable iudgement as sauouring of ignorance and hauing no footing in the Word of God To the question mine answeres were these first there is one reason of singular persons another of entire Congregations of singulars all we haue is a probable coniecture yet of entire Congregations where the Word is settledly preached and preuayleth might Paul may wee indefinitely say they are elected giuing the whole denomination of the better part because it is more then probable where God will haue his Word powerfully preached there hath he some people i Jsai 6.13 a tenth at least that shall returne The second Answere was in termes something different from the distinction of Iudgement of certaintie and Charitie scoffed at by this man yet in substance all one Of perswasion in this kinde there are two degrees the one infallible the other morall or coniecturall Infallibly except by speciall Reuelation as k Act. 9.15 ANANIAS had for PAVL none knowes the election of another Coniecturally according to euidences which Charitie is bound in such case to follow wee may haue perswasion of other mens election And such I then resolued to be that knowledge Paul here professeth how truely wee shall afterwards heare Let vs now first something more fully explaine the termes of the Distinction Secondly enquire whether it haue ground in the Word of God Thirdly afterwards of whether sort in likelihood this of Pauls was For the first Infallible certaintie vsually we call that Cui non potest subesse falsum wherein a man cannot be deceiued Charitable or coniecturall that wherein it is possible to erre and be deceiued In both kinds wee must remember to discerne betwixt the thing whereof the certaintie is and the certaintie it selfe
l 2. Tim. 3 25 26. his time giue them repentance if at any time we should not thinke our patience fruitlesse Secondly their bondage hard vnder Satan that easily leaues not his hold Thirdly their miserie by meanes of that bondage should make vs meekely compassionate To Titus like duetie is enioyned vpon other reasons First m Tit. 3.2 3 4 remembrance of our owne forlorne estate Secondly of the power and grace of God in our rescue Such meeknesse beseemes vs all towards the people of God that no waywardnesse except hopelesly obstinate should preuaile to make vs surcease paines in vsing meanes to gaine vnto Christ That hastie hot spurre-humour of many Ministers and people so soone wearie of weldoing because they see not present successe of their endeuours sorts not with Christian meeknesse or compassion It hath I confesse great examples but none without checke Thus let vs thinke First many a wholesome admonition holy Sermon sweet motion of Gods Spirit neglected wee in dayes of our vanitie had the Lord beene as carelesse of vs as we are of our Brethren we had still continued in that damnable estate of disobedience Secondly the purchase is excellent if at any time God giue oportunitie to gaine it such as we should thinke cheape rated at any paynes we can take to procure it n Iam. 5.20 Thou shalt saue a soule and couer a multitude of sinnes Thirdly perhaps the cause of so little good doing by the meanes sticks in our selues through First lacke of prudence to obserue circumstances or secondly neglect of prayer to God for his blessing vpon our endeuours The second branch of gentlenesse is Placiditie a pleasing kind of carriage fitted to yeeld all good contentment to our Brethren so far as may stand with good conscience So Paul professeth to haue become a o 1. Cor. 9.20 22. Iew to Iewes weake to the weake all things to all men in things indifferent that by all meanes he might winne some so runnes his iniunction to all Gods people not to p Rom. 15.2 please themselues but euery man another in things that are good to edifying The ancient Caueat must here be remembred that this rule leads ad Aras onely permits not to gratifie another with violation of our owne conscience In things lawfull become all to all to winne some but take heede how thou inferre the good fellowes Conclusion therefore to become mate for euery pot-companion to runne with the intemperate to the same excesse of ryot so doe good to others that thou destroy not thy owne soule by clogging it with the guilt of sinne q Ephes 5.11 haue no fellowship with the vnfruitfull works of darknesse saith this Apostle that in things lawfull commends to vs by Precept and practice care to gratifie and yeeld contentment to our brethren Vse 1 They are therefore too quarrelsome censures of rigorous people that taxe as breach of duetie in a Minister all sociable ioyning with their people in matter of honest and lawfull recreation and would exact all after the rule of some more austere in that behalfe It is not vainly noted by our Sauiour r Matt. 11.18 19. IOHN BAPTIST came neither eating nor drinking the Sonne of man came eating and drinking the one by austeritie the other by more familiaritie laboured to gayne to Gods Kingdome he is ouer-rigorous that interdicts to any sociable conuersing either with Nouices or Aliens as in things indifferent or tempering his demeanour in things of that nature so as vpon reasonable obseruance he shall finde to bee fittest for their gayning vnto Christ Vse 2 Secondly no lesse blame-worthy is that neglect of brethren in vse of Christian libertie in things indifferent thinking he benefit lost if either loyaltie or charitie must limit the vse of it Thus did not Paul As a Nurse vnderstand not a Nurse mercenarie but a nursing mother whose affections are most tender therefore it is added her owne Children Obser With what tendernesse of affection a Minister should bee deuoted to his people is the note If any more tender then another that affection should a Minister expresse In similitudes thus haue we our Predecessors professing their loue ſ 1. Cor. 4.15 As Fathers t Gal. 4.19 As Mothers here as nursing Mothers Timothie his great commendation was that hee would euen u Philip. 2.20 naturally care for the welfare of Gods people To naturalize this tendernesse of louing affection these meditations are forcible First of their miserable state in nature Secondly dangerous station in grace When our Sauiour saw the people as sheepe without a shepheard x Matt. 9.36 he had compassion the word signifies the yearning of the bowels such as is in the most tender pitie and compassion Thirdly of the deare price they were purchased withall y Act. 20.28 the bloud of God Fourthly the comfort accrewing to vs by their happinesse though the people by vs haue their saluation yet we by them our Crowne z Dan. 12.3 encrease of our glorie But that which wil most affect is experience of sorrowes remembrance of our owne miserie in nature Compassion is best learnt by experience wherefore our high Priest a Heb. 4.15 that hee might be mercifull tastes of our infirmities and temptations And the Lord seemes to haue said enough to procure from Israelites pitie of strangers for that themselues had beene Pilgrimes b Exod. 23.9 and knew the heart of strangers So being affectionately desirous of you c. for farther amplification of his loue towards them he mentions the effects and fruits of his loue which he felt in himselfe especially his liberall disposition and kind-heartednesse as we may call it so great that hee professeth hee could haue found in his heart to impart vnto them with greatest contentment the dearest things not the Gospell onely but his owne Life Obser So liberall is loue if not prodigall of the dearest things to those that are deare vnto it c 1. Cor. 13.4 Loue is bountifull this franke disposition see in Loue. First of God to Man Secondly of Man to God Thirdly of Man to Man In loue d Rom. 8.32 God spares not his owne Sonne but giues him to die for our sinnes that Sonne of GOD in like loue communicates himselfe his Life his Soule his Spirit his Prerogatiues his Kingdome In some answerablenesse of affection the Saints e Heb. 10.34 suffer spoyle of their goods with ioy f Reuel 12.11 loue not their liues vnto death no g Exod. 32.12 32. not their saluation in cōparison of Gods glorie For their Brethrens sake h Act. 4.32 34 35. sell their possessions and expose them to common vse yea lay downe their liues for the Brethren If this be the propertie of loue where is that vertue to be found amongst men with the Lord himselfe we are desirous to indent mincing the matter with niggardly limits when he calls any thing from vs for support of his
that they ioyne in the office of iustifying because they meet in the hearts of Gods children Knowledge is so coniunct with Faith in the mind that with many it goes for a part of Faith yet was it euer heard that knowledge speculatiue should iustifie vs in Gods sight we conclude then that iustifying Faith or to vse the Schoole terme Faith true in genere Moris is neuer seuered from loue of God and his Saints Vse Vse it to trie the truth of Faith which we seeme to haue receiued We liue in times wherin if the profession of men be true Christs question which implyes a prediction may seeme friuolous and his Prophesie vntrue Suppose yee that e Luke 18.8 when the Sonne of man comes he shall find faith on earth Sure if it bee true that our people generally vaunt of themselues neuer were times fuller of faith then these last dayes of which Christ prophesied a scarcetie and as I may say a famine of faith There is no man so prophane so ignorant so rancorously malicious against GODS Children but professeth faith as firme as Abrahams as effectuall almost as that of Martyrs Bring wee it to this Touch-stone Thou sayst thou beleeuest Christ dyed for thy sinnes Thou doest well so doth many an Hypocrite professe when his conscience tels him his faith is but fancie But wilt thou know O thou vaine man that faith without loue is dead faith workes by loue f Luke 7.47 and who so hath many sinnes forgiuen loues much the forgiuer and all that hee knowes beloued of him How wilt thou perswade vs thou hast perswasion of Gods loue to thee when thy heart tels thee there are none more odious to thee then those that are dearest vnto God In that league entred twixt God and his Church thus stands the case there is a communitie of Amitie and a communitie of Enmitie g Psal 139.21 Gods foes are their foes Gods friends h Psal 16.2 3. their friends Now blessed be God that keepes his hooke in the nostrils of his foes and in a Christian Gouernment restraynes by feare there were else no liuing for Gods Children on earth in this Generation so full of faith or rather so vtterly faithlesse More especiall Characters euidencing truth of Charitie First That which they loue in Saints is their Saintship though there be no other Load-stone of loue nor bond in Nature nor personall merits or the Image of God shining in them drawes affection Disciples are loued i Mat. 10 42. eo nomine because Disciples And to loue of this qualitie I dare say no faithlesse man can come Secondly To this let bee added that their loue is vniuersall and as I may say impartiall In it are comprehended k Col. 1.4 all Saints Any in whom they see the Image of God shining so farre as they can discerne they embrace in their loue And this wee may conceiue as a marke discerning whether we loue them as Saints or in other respects If grace be that wee loue in them where euer it shewes it selfe whether in noble or base poore or rich c. our affections are thither drawne There is in many a l Iam. 2.1 partiall and proud loue as Iames notes it whether it be sound or not iudge yee Rich and Honourable and men of Fashion though perhaps inferiour in grace yet haue the preferment in our Loue our Societie Conference Countenance c. The meaner sort whom God perhaps hath made more m Iam. 2.5 rich in faith more honoured with plentie of his grace euen for their meane estate are as meanly if at all regarded When may wee looke for Dauids spirit in such men A King to make himselfe n Psal 119.63 companion of all such as feare God and keepe his Precepts And that yee haue good remembrance of vs c. As to their faith was ioyned loue so in their loue is obserued a specialtie towards the Apostle They loued all Saints but had especiall remembrance of Paul him aboue many they desired to see Obser The points are two First Though none of Gods Children may bee excluded from our loue Secondly Yet there are that may haue specialtie and preeminence in our affections as Paul had with Thessalonians Christ loued all his owne yet is Iohn singled out with that speciall Encomium The o Ioh. 13.23 Disciple whom he loued Diuines anciently obserued a necessary order in louing The tye of affections in this kinde is foure-fold First Nature Secondly Societie Thirdly Personall Merits Fourthly Common Vtilitie First The common bond of Christian affections is Grace Hereto may be added that of Nature and Bloud that iustly makes it stronger It may bee questionable whether a man may preferre a Gracelesse Childe before a Gracious friend Of this I thinke is no question but that a man may loue a Gracious Child or Father or Brother more then a Gracious Stranger Secondly To this succeedes Societie and Co-habitation suppose in the same Nation Neighbour-hood Family 1. Tim. 15.8 Thirdly To these adde Personall Merits In which respect DAVIDS soule p 1. Sam. 18.1 claue so close to the soule of IONATHAN a man to whō for care he was so much indebted Fourthly Common Vtilitie So must publike Persons Magistrates Ministers haue preferment in our affections aboue priuate Christians As AQVILA and PRISCILLA layd downe q Rom. 16.4 their own neckes for PAVLS safetie they thought of him as Dauids Seruants of their King His soule r 2. Sam. 18.3 was worth a thousand of theirs The losse of one Paul to the Church of GOD is more then of thousands of common Christians Fiftly To these may be added the greater measures of Sanctification The LORD seemes notwithout cause to prescribe vs this order of louing perhaps to worke in vs a holy kinde of emulation and striuing to excell in gracious gifts and practices Certainly there is easily obserued in the holiest a desire perhaps from Gods owne inspirement to be deare and entyre to the Saints of God and a kind of ambition to be of more then ordinary esteeme amongst Gods Children It should seeme to this end that wee might all labour to excell in Grace that some might haue preferment in the affection of Gods people Vse It should moderate and restrayne the complaints of Gods Children of meaner ranke not much vnlike what we read amongst Greekes ſ Acts 6.1 Murmuring that their Widdowes were neglected in the daily Ministration Now God forbid the meanest amongst Saints should bee despised of the greatest There are some Offices of loue rathest to bee extended to the weaklings in faith Nam mater quem aegrotantem nouit filium August magis fouet saepiùs amplectitur Yet may wee not censure Gods Children as if they brake dutie because some are in affection preferred before others First The measures of Grace or common Vtilitie may make such difference necessarie Secondly And perhaps some cause of lesse esteeme stickes in
him nay rather iustifie him If he iudge vs we may not iudge him but rather adore him c. But in this of loue we may reciprocate with God to reloue him is our happinesse wo if we answere him not in some measure of relouing affection That forementioned ads to it no small cōmendation It brings home ioy to the soule from euery good grace and blessing of God bestowed on our Brethren so amiable is Christian loue he neuer wants ioy that hath it if from his owne sense it flow not yet results it plenteously from others happinesse And I dare say hee hath no ioy that wants it that beares ill will at Sion Gods blessings on his children are the tortures of all such as walke in the way of h Gen. 4.5 Cain VERS 10. Night and day praying exceedingly that wee might see your face and might perfit that which is lacking in your Faith THe last effect of Timothees tydings in the Apostle is prayer amplified by the manner that it was First Assiduous Secondly Feruent Thirdly the matter to see them and that for this end to supply the defects of their Faith Night and day is a phrase of speech importing assiduitie and frequent performance of that to which they are annexed i Luk. 3.37 ANNAH serued God with fastings and prayers night and day not but that shee had her times of necessarie refreshment but that shee was frequent in these dueties Praying exceedingly The word is more then exceedingly as you would say excessiuely so intimating the feruencie of his affection in begging this blessing of God So are gracious affections of all others most seruent and that loue strongest where Grace is the bond DAVID of IONATHANS loue It k 2. Sam. 1.26 was wonderfull passing the loue of women Womens iudgement is more shallow therefore their affections strongest they are the weaker vessels if wee respect their iudgement but their passions no lesse then violent Dauid willing to expresse the feruour of Ionathans loue preferres it by this comparison Of friendship they make three kinds First Profitable where profit is the bond Secondly Pleasant where pleasure is the linke of affections Thirdly Honestie where vertue is the loadstone of loue the preeminence Heathens giue to that founded on Vertue which they say is the onely perfect friendship For first it must needs be best loue that what is most amiable procures In a gracious eye more l Psal 15.4 louely is Vertue clothed with ragges then Dishonestie in Princely Robes Secondly in this concurres the best profit and delight No mans graces so meane but may yeeld vs benefit and delightfull contentment Thirdly the helps and furtherances of loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beneficence are here eminent Aristotle giues reason why perfit amitie could not be inter males they are at discord in themselues are fickle and inconstant in their desires and iudgement Vse This once be aduised haue m Rom. 12.18 peace with all as much as may be Desire loue of none but such as feare God there can be no sound friendship nisi inter bonos I cannot but wonder to see gracious men ambilitious of gracelesse mens loue First God hath n Gen. 3.15 put enmitie betwixt the two seedes we are too foolish if wee thinke to reconcile it Secondly besides how harsh are the termes on which their friendship must be maintayned many a foule sinne must be winked at and giuen way vnto in case we thinke to hold peace with them Reproofes are gall and worme-wood til such time as their hearts are reconciled to the Law of God entyrenesse constancie of loue can none be expected so great as is procured by gracious goodnesse Obser Praying excessiuely So doe gracious desires expresse themselues by frequent and feruent prayers Looke what a gracious heart longs after it prayes for with importunitie as Dauid for o Psal 84. 42. restoring to the Tabernacle Vse 1 It differenceth the Hypocrites flying and flashing wishes from the sincere desires of Gods children The happie estate of the righteous Hypocrites see afarre off and wish to partake p Num. 23.10 Let my soule dye the death of the Righteous Prayers daily and feruent are not found in them q Pro. 17.16 The Foole hath a price put into his hand to get knowledge but hath no heart hee is loth to wearie the Lord with suites Gods children as they specially feele the miserie of the want see the excellencie of the blessings so are they daily and importunate in praying for them and are of Iacobs mind r Gen. 32.6 they will not let the Lord goe except he blesse them This account make heauen is not wonne with wishing the strongest cryes and teares are all little enough to procure grace from the Father of lights How should this perswade vs to continue in prayer Vse 2 who would lose one euidence of sinceritie especially in his desires Grace is seene more in the affection then in action performances are weake ſ Rom. 7.18 desires strong and feruent if they be gracious They may well be iealous of sinceritie that grow cold and negligent in prayer To see your face and to perfit c. The things thus prayed for are here expressed to see their face and that to this end that he might adde to their perfection Would not the writing of so pithie an Epistle so full of diuine Doctrine and exhortation suffice to this end without his presence and personall preaching Obser Sure it should seeme he was of the mind that his liuely voyce had in it more liuely energie and that Preaching was more powerfull euen to encrease Faith then Writing The priuiledge of this Ordinance it is to t Rom. 10.17 beget Faith principalitie it seemes to haue amongst the meanes to encrease it Therefore Paul hauing written to Hebrewes a large Epistle yet aduiseth them to u Heb. 13.22 suffer the Word of exhortation from their Pastors and writing to Rome a plentifull Epistle yet longs x Rom. 1.11 to see them that he might bestow vpon them some spirituall gift Vse Despise not reading of Scriptures or other holy helps of humane writings yet let prophecie haue the preeminence God hath dealt graciously with vs in these times storing vs with varietie of holy mens labours wee shall be vnthankfull if wee despise so great Grace of God offered to vs yet beware of that delusion to thinke good books better then good Sermons Feare y 1. Thes 5.20 to despise prophecie so to addict your selues to reading that you z Pro. 28.9 turne your care from hearing the Law your reading praying all things in that case become abominable Defects of Faith Could there be any in men so renowmed Some say the Apostle speakes hypothetically to supply defects of Faith if there were any but what needs such supposition when euery mans Faith is apparantly defectiue hath wants to be supplyed except perhaps wee may thinke Faith is priuiledged
an impregnable faith To reprobate reuolts is granted illumination n Heb. 16.4 5. taste of the sweetnesse of the Gospell of the heauenly gift of the powers of the World to come but all transeunt Graces How differ they from those in Gods Chosen saue onely that they are not formed to a vertuous subsistence by loue Saith not the Apostle the same Knowledge of the truth they receiued but not o 2. Thess 2.10 loue of it therefore God sends vpon them strong delusion And againe he is therefore perswaded of Hebrewes such things as accompanie saluation because of their p Heb. 6.9 10. worke and labour of loue Obser To this adioyne the next point couched in the Text. Holinesse vnblameable holinesse issues out of loue and the best meanes to preserue the heart and life vnblameable in holinesse is to store it with loue Therefore said PAVL q Rom. 13.9.10 Loue is the fulnesse of the Law The whole of the Law is loue no dutie to God or man but loue inclines vnto No sinne but loue ruling restraynes from All defects in obedience issue from defect of loue loue of God makes carefull to know and obey him fearefull to offend him loue of neighbour makes carefull to preserue his honour life goods fearfull to impayre any his comfort that not without cause Paul prayes for abundāce of loue to preserue in holinesse all defects in holinesse issuing from defects of loue Vse What remaynes for vs but to be exhorted to striue for increase and abounding in loue towards God and man To this end what can bee more preualent then the Apostles propounding the excellencie of it In Christian duties it is good to take notice of their eminence and comparatiue excellencie as hath beene partly before obserued of loue The two here mentioned let neuer bee forgotten First Would we be assured the Graces God hath giuen vs are permanent and such as accompany saluation see if they bee accompanied with loue There is no stablenesse of any Grace seuered from loue Hast thou Knowledge so haue Hypocrites Hast thou Faith so haue Deuils Hast thou Loue so hath no Hypocrite nor Deuill Secondly And which of Gods Children desires not to bee kept vnblameable in his holy course of obedience What miserie like this to a Childe of God but in particulars to be r Rom. 7.23 captiued to the Law of sinne Wouldst thou liue vnblameable store thy soule with loue When loue failes obedience all holy dutie fayles The Angell of Ephesus ſ Reuel 2.5 6. slakes in his loue See how remisse and dissolute he growes in the maynest parts of dutie yea consider how little a breach of loue hinders weightiest points of dutie the least breach that may be is rash Anger euen that t 1. Pet. 3.7 1. Tim. 2.9 Iam. 1.19 20. interrupts our Prayers the weightiest of Christian Offices Meanes of increasing Pray u Eph. 3.18 19. to comprehend with all Saints what is the length and breadth and depth and height of Gods loue to thee in Christ I am deceiued if it silence not all suggestions of flesh and bloud any way opposing exercise of loue to men What wilt thou say he deserues not what deseruedst thou at Gods hand he loued thee freely He is an enemie When we were x Rom. 5.6 10. enemies we were reconciled to God Impious Christ dyed for the vngodly Vnthankefull thou more to God Prouoking God also is prouoked euery day and yet y Lam. 3.23 renewes his mercies with the Morning In a word there is no exception that flesh and bloud can put to our loue of men whereto GODS loue considered in the largest dimensions frames not full answere Secondly Emptie thy heart of inordinate self-selfe-loue remembring the singular commendations of loue extant in Scripture the emphaticall exhortations and excitements to loue there recorded are all intended to loue of Brethren not for our selues And of the first generall part of the Epistle exhorting to Constancie and perseuerance in faith thus farre The end of the third Chapter THE FOVRTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 Furthermore then we beseech you Brethren and exhort you by the Lord Iesus that as yee haue receiued of vs how yee ought to walks and to please God so yee would abound more and more For yee know what Commandements wee gaue you by the LORD IESVS HItherto of the first part of the Epistle spent in exhortation to perseuerance followes like instant exhortation to perfection progresse in Grace First generally propounded in the three first Verses Secondly particularly explayned to the cloze of the Epistle Cha. 5.23 In the generall exhortation obseruable are first the modus I beseech and exhort Secondly the matter to abound Thirdly Reasons pressing the practice First They had receiued how Secondly Know the Commandements c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Ministers taske is an endlesse taske there is still in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something left him to doe Hath he planted knowledge besides that it is true of all men they know but in part a Iohn 13.17 practice must bee vrged Is their practice approouable perseuerance must bee pressed Continue they in well-doing he must vrge their progresse that not without cause the Ministers toyle is paralleld with that of the b 1. Cor. 3.9 Husbandman so still is the end of one taske the beginning of another To c Ier. 4.3 breake vp the fallow ground of our peoples hearts that it may bee fitted to receiue the precious seed what labour requires it after the seed sowne there may d Mat. 13.25 grow tares sleepe wee neuer so little and there must be e 1. Cor. 3.6 watering of that we haue planted as of Egypt from Nilus Vse So that they little vnderstand the nature of their office that hauing layd some grounds of knowledge take vp their rest First knowledge is the foundation a great part of the building is behinde after that foundation layd Consider that as it fares with our owne soules so with our peoples How much adoe haue we to hold what we haue receiued much more to hale on our slow-backe Nature to perfection many are our ruines and decayes in Grace that need repayring Discomforts often arise fightings without feares within What wee feele in our selues let vs not doubt but our people are acquainted withall And wee cannot bee ignorant how neerely it concernes vs to see to our peoples as to our owne safety in case they perish through our negligence to vs they perish and we are f Ezech. 3.20 answerable for their bloud We beseech c. The manner of propounding in loue and meekenesse as Philem. 8.9 Apostles sometimes deale more peremptorily charging duties vpon the people with grauest adiurations 2 Tim. 4.1 1. Thess 5.27 The direction thus conceiue First persons Secondly states of persons Thirdly parts of the ministerie must be distinguished First some are of that temper that
that it is as possible for God to cease to be God as to alter his Decree of Election To which adde those other blessings appendent pardon of sinnes in iustification the continuall supply of his Spirit to sanctifie and renew vs. These and the like are blessings already exhibited affecting Paul with ioy no lesse then g Rom. 8.37 38 triumphant in the middest of tribulation Obser If any say The ioy we speake of ariseth from sense and assurance of our sharing in these blessings which sense may h Psal 51.12 be lost Answ If lost as I confesse it may be the fault is much what our owne Secondly where sense failes faith should make supply Beleeuing aboue yea against sense that i Psal 73.1 yet God is good to Israel to such as are of a cleane heart They are sound conclusions Whom the Lord once loues he euer loues and his k Rom. 11.29 gifts and calling are without repentance God sometimes withdrawes the sense of his fauour whether for chastisement or for triall or for preuention alwayes in loue to his children From Dauid for chastisement yet 〈◊〉 loue and fatherly care lest he should perish in his sinne through impenitencie from Iob for triall yet in loue of purpose to iustifie his sinceritie against the imputation of mercenarinesse charged on him by the Deuill From Paul for preuention that he should not be l 2. Cor. 12.7 puffed vp through abundance of Heauenly Reuelations But if in things exhibited perhaps our ioy may faile vs yet in things promised wee haue constant cause of reioycing The blessings promised not yet reached vnto vs Hope especially hath eye vnto and that fils the heart with ioy vnspeakeable and glorious amids neuer so seeming causes of sorrow Be it that the Lord hath with-drawne the sense of his fauour yet hope there is such as makes not ashamed that he will yet lift vp the Light of his countenance vpon vs. Be it that he permits vs in some particulars to fall yet hope there is that m Psal 37.24 he will put vnder his hand Suppose wee feele a rebellious nature resisting against the power of Gods Grace Hope we haue built on Gods promise that a day shall come when the whole body of sinne shall bee destroyed and in the interim that n Rom. 8.35 nothing shall separate In a word against all euils that may assaile vs three things there are that we may with ioy behold in the promise First protection Secondly restitution Thirdly deliuerance In defects of good things and the small measures thereof First preseruation Secondly growth Thirdly perfection of Grace and Glory Doth the Lord permit vs to temptation His o 2. Cor. 12.9 grace is sufficient to support vs. Doth he suffer vs to bee ouercome in temptation Yet promiseth he restitution by a new act of grace raysing vs And at length to set vs out of the reach of all temptations Enioy we any good grace of God though in neuer so weake measure First hee assures vs that little is p 2. Cor. 1.22 a pledge of more Secondly euen that little he will enable q Reue. 3.8 to get finall victory Thirdly and to perfect it to the day of the Lord Iesus and after this life to make vs pure as he is pure perfect as our heauenly Father is perfect So many causes of constant ioy are there to all Gods children Where are they then that charge on Gods Spirit such a depth of sorrow and sadnesse-working in the hearts of his children and for this draw backe from entring Religious courses because their ioy which as Epicures they make their Idoll they thinke all lost applying that prouerbiall scomme taken vp I thinke amongst the cups of Germanie to Gods Spirit Spiritus Caluinianus est spiritus melancholicus What doe they lesse then blaspheme while they thus speake What when Gods Spirit promiseth r 1. Pet. 1.8 ioy vnspeakeable and glorious when Christ tels vs of ſ Ioh. 16.22 ioy that shall neuer be taken away PAVL that as well ioy as holinesse is the t Gal. 5.22 fruit of the Spirit shall wee dare thus to speake And is it no ioy that Gods children feele in pardon of sinnes peace of Conscience hope of glory See them u Rom. 5.3 ioying in afflictions triumphing in death professing more x Psal 4.7 sweetnesse in experience of Gods fauour then Epicures find in all pleasures the world can afford them This I adde more A profane Epicures heart is neuer free from sorrow either in sense or expectation or in the cause Salomon said not for nothing y Prou. 14.13 In the middest of laughter the heart is heauie Suddenly they are surprised with the z Dan. 5.6 terrours of death and iudgement or if they feele not yet they feare or if any haue so put from him all sense and feare of euill so much the more cause of sorrow and lamentation hath he because God hath hardened his heart that he may destroy him I say as DAVID a Psal 34.8 Oh taste and see how gracious the Lord is make experiment but a while in holy Religious courses I am deceiued if thou change not thy mind and say as SALOMON Of all other laughter and ioy b Eccl 2.2 it is madnesse Sure it is the ioy of Gods Spirit is not knowne but by experience which made Paul say c Phil. 4.7 It passeth all vnderstanding none but he that feeles it knowes the comfort of it Something wicked men imagine thereof partly by that they see in Gods children partly by sense of the contrary in themselues which made BALAAM d Num. 23.10 wish to die the death of the Righteous But the thorow vnderstanding of it is not gotten but by experience I beseech you seriously thinke of it and let not Satan by this idle suggestion depriue you of saluation It is a true saying of that Ancient Religio is lata though not dissoluta And as true that by changing our courses we lose not our ioyes but exchange them Transitory fading earthly ioyes for e 1. Pet. 1.8 ioy vnspeakeable glorious and that fadeth not away Or if this mooue not thinke of him that said A time will come when they must f Luk. 6.25 waile and weepe that feared not before the Lord and what Iob hath The g Iob 20.5 reioycing of the Hypocrite is but short they spend their dayes in wealth and iollitie and h Iob 21.13 in a moment goe downe to Hell What weeping and wailing shall there be amongst Epicures at the last day when they shall see ABRAHAM ISAAC IACOB and all the Prophets and righteous men i Luk. 13.28 admitted into Gods Kingdome and themselues shut out of doores Secondly As it serues to animate Gods children to continue their holy courses attended with ineffable ioy so withall to checke their needlesse framing of griefe and perplexitie to themselues after a
God and the Synagogue of Satan Christians and Antichristians friends and enemies of God and all goodnesse haue like friendly welcome to our familiaritie and equally partake all testimonies and significations of amitie First Haue we forgotten that God hath called vs out of the world to bee z Tit. 2.14 a peculiar people to himselfe Out of the world vnderstand not onely out of the a Gal. 1.4 state of the world and from the b Rom. 12.2 manners of the world but from the friendly society and familiar acquaintance of men of this world Secondly And can wee thinke it is for nothing we are so often commanded to beware their companie lest we bee corrupted with their manners Hee knowes not the corruption of his heart nor is acquainted with the measure of its naturall deprauation that sees not how easily any occasion entiseth to liking and practice of euill Thirdly What the Lord speakes to Ieremy should be in our measure performed of vs c Iere. 15.19 to discerne the precious frō the vile as to prosecute with honour and louingest respect such as feare God so to d Psal 15.4 contemne vile persons and to hold them despicable All the Brethren As his speciall kindnesse is limited to Brethren so to all Brethren it is extended So then Christian loue imbraceth all Gods children without partialitie In Colossians Paul commends it that as they had faith towards God so e Col. 1.4 loue to all Saints first so impartiall is Gods loue to his chosen whether Graecian or Barbarian bond or free f Colos 3.11 all are one in Christ Iesus Gods fauours for saluation are equally extended to all how-euer different amongst themselues by nation state sexe calling all equally chosen to saluation alike redeemed by the blood of Christ sanctified by his Spirit preserued and protected by his grace and prouidence Secondly the ground of loue is the same in all the Image of God the Loade-stone of gracious affections Cautions there are First the case may so fall that some testimonies of loue may be withdrawne from Gods children Th' Apostle that commends to vs loue of brotherly fellowship yet commaunds to g 2. Thes 3.6 withdraw from euery Brother that walkes inordinately that he may be ashamed and brought to repentance Secondly According to diuers measures of Grace so may the measures of loue and significations thereof be proportioned we reade of loue and h 1. Thes 5.13 singular loue and though Pauls i 2. Cor. 11.28 care was for all the Churches yet was his loue more k 2. Cor. 2.4 aboundant to that at Corinth Criminous therefore is partialitie in our affections owards the children of God It is that which in point of reuerence S. Iames so largely deales against and is as iustly taxable in the exercise of loue First one sort there are their loue and testimonies thereof is limited to men of place and outward eminence in the Church of God They must be men of their owne ranke that partake their companie to whom familiar greetings are vouchsafed the poorer sort though neuer so rich in faith are scarce deigned a kind looke or salutation are thought meet i Iob 30.1 mates for the dogs of our flocke I say as Paul k 1. Cor. 11.22 Despise yee the Church of God and shame them that haue not What is this but to adde affliction to them whom God hath wounded Another sort there are and their limit is to such as excell in vertue If any be eximious in the Church of God whose gifts haue made him venerable aboue the ordinarie to him run our affections in full streame If to any the Lord hath more sparely dispensed his Grace those we contemne as Nouices and weakelings Now harken my beloued Brethren hath not God made all of them members of Christs bodie sanctified and sealed them to the day of redemption 2. And said Paul Him l Rom. 14.1 that is weake in faith we must assume not contemne 3. The charge of Christ was for the least m Math. 18.6 of those little ones that beleeue in him 4. n Verse 10. Angels those glorious creatures scorne not their meanenesse but with a specialtie of care watch ouer them for their protection 5. Wee also had our beginnings and may remember the time when our gifts were clouded with infirmities 6. God is o Rom. 14.4 able to strengthen the weakest to make him not thine equall onely but thy superiour in Grace 7. As in the body naturall p 1. Cor. 12.22 the feeblest members are necessarie so the meanest in Christs body are some-way helpfull to the Church of God Be we exhorted without partialitie to entertaine Saints into our loue considering it is best euidence of our sinceritie in louing it is surest signe of true gracious loue whē it is thus impartiall to all the Brethren when wheresoeuer wee see Grace thither our affections are drawne With a kisse The ceremonie or rite to expresse loue thereof see what is abouesayd out of Iustine Martyr and Tertullian A ceremonie of ciuilitie it was in Easterne Countries traduced afterwards to be a rite something religious In prescripts of this nature this is that we must hold first they bind not simply to the particular but to the proportionall Secondly rather to the thing they signified then to the ceremonie A rule of some vse Example for vnderstanding like iniunctions in the word of God In Widowes to be chosen to seruice of the Church this qualification is required she must be one that had q 1. Tim. 5.10 washed Saints feet In case our Times had vse of such may we thinke the rule binds after the letter not for the rite but for the thing signified viz. kind entertainement of the Saints of God Our Sauiour by his precept and example commends to his Disciples r Iohn 13.14 15. washing each others feet Are we bound to the ceremonie Not at all but to the matter of the ceremonie humilitie and lowliest seruiceablenesse towards one another So that they are too blame that would tye vs to all ceremonious traditions of Apostles according to the letter allowing no Church libertie to swarue there-from be like then it is a duty still to gird with a Towell before the Sacrament and to wash feet of communicants for so did Christ ſ Iohn 13.4 5. practise and commaund And in our meetings ciuil and religious we must greet with a kisse of loue for so practised and t 1. Pet. 5.14 prescribed Apostles Of their iniunctions first some were of morall substantiall duties such bind all places Times Secondly Some of circūstancial rites as that of washing Saints feet greeting with a kisse c. These sorted by the Apostles to particular times and places are variable according to vse and discretion of the Church They bind not to the rite but to the proportionall or matter signified thereby A holy kisse The qualification of
Their knowledge by their tongue or pen you may iudge of the sincere motions of their hearts in Faith Loue Obedience except the searcher of hearts bee pleased to vnlocke vnto you the closet of their deceitfull hearts you cannot possibly discerne Fourth Argument we are commanded to put difference therefore wee may infalliby know the Regeneration and Election of another for it is written Of some haue compassion making a difference Iude 22. Answ How dare you thus dally with the Word of GOD The Saints are exhorted in recouering the seduced by Heresies to weigh the qualitie of the offence and thereto to proportion their proceedings in admonition censures and the like holy meanes of restoring them that are fallen If by infirmitie any had beene ouertaken such they should restore in the spirit of Meekenesse and Mercie Those that more wilfully had withdrawne themselues and bewrayed more obstinacie should taste more rigour Is not the conclusion soundly inferred therefore the regenerate may infallibly know the regenerate The difference Saint Iude speakes of is in the quality and degree of offences not of election or reprobation of the persons Obiect Fift reason others in former times knew infallibly the regeneration and election of others as Paul professeth of Timothy Epaphras Hebrewes therefore may wee Answ How handsomely might this man by this Argument prooue himselfe some mirabilarious Wonder-worker Prophet or Apostle There haue bin that haue wrought Wonders z Heb. 11.33 34 stopt mouthes of Lions quencht violence of fire fore-told things to come and why not this man and his Disciples But to the point when you will reason from place of equals you must make your termes equall What Paul knew not euery one can know except hee haue Pauls gifts meanes in Pauls measure For Timothy there went Prophesies a 1. Tim. 1.18 before of him PAVL had his reuelation For Hebrewes he professeth no infallible knowledge but a charitable b Heb. 6.9 perswasion and the like is to bee thought of Ephaphras and Onesimus And dare you challenge like measure of discerning with Apostles Argument 6. Those whom we must loue feruently wee may know certainly you meane to bee elected and regenerate But The Regenerate we must c 1. Pet. 1.22 loue feruently therefore wee may know them to be such infallibly Answ The proposition is false there being no necessitie of infallible knowledge to the procurement of feruent loue Dauid I trow loued him well that he made his familiar d Psal 55.13 14 to whom hee imparted his Counsels neither will I doubt but the linke of his affection was Grace appearing knowing not his prescript only but his e Psal 26.4 5 101.4 professed practice Yet had no infallible knowledge I thinke of his Election and Regeneration against whom he vtters such f Psal 55.15 dire imprecations Perswasion of sanctitie sufficiently procures feruencie of affection though there bee no infallibilitie of knowledge Obiect Lastly hee neuer finds mention of any that fell backe of whom beleeuers were well perswaded Answ I must not bind him to forme nor need I sith his Arguments faile all in the matter what say you of Simon Magus the Patriarch of Heretikes I should thinke Philip well perswaded of his faithfulnesse to whom hee g Acts 8.13 ministers Baptisme the seale of the Couenant the pledge of remission of sinnes whom he permits to continue and companie with him What of Nicholas h Acts 6.5 6. the Proselyte of Antioch chosen by common consent of the Church to an office requiring most fidelitie Yet Authour of that i Apoc. 2.15 Sect of Nicolaitans which the Lord professeth to hate What of Demas k Philem. 24. reckoned vp by Paul amongst the wel-wishers to the Church of God and his fellow-laborers forsooth we must proue that Paul was wel perswaded of him Goe to he numbers him amongst those of whom he was well perswaded Marcus Aristarchus Lucas that only abode with him in his trouble commends him to the Churches respect by the same Epithete hee giues to the rest And we may not thinke hee would labour to procure him reuerence and respect with Gods Church of whom himselfe was not well perswaded And of Master Traskes conclusion and reasons thus far The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Sermon notes is extant with mee imparted by an honest Gentleman to whom after the preachment hee was pleased to commend this Iewell of his fancie It will bee wondred perhaps I should bestow this paines vpon a man so illiterate and in a point so ridiculously absurd This is mine Apologie Euen his speech they say frets like a Gangreene and increaseth to more vngodlinesse in that giddy multitude whose stile it will euer be to be constant in leuitate sua Such Whirligigge Weather-cocke braines there are amongst them so childish in vnderstanding that they are wherryed about with euery blast of vaine doctrine Besides I heare that euen of such parties amongst vs Papists haue taken notice so farre as by them to make our Church odious through multiplicitie of Sects the trash of Traskites is cast as dung into the face of our Church that neuer yet tooke notice of their Fanaticall Iudaicall Authour except * This insolent Sectary hath lately since the writing this Treatise receiued for his outragious behauiour publike stigmaticall punishment condignely to punish him Lastly who knowes whether God may bee pleased to giue him repentance and sight of his errour by this meanes before hee be too farre intangled in the snare of the Deuill Our conclusion is this No man except by extraordinary reuelation can infallibly know the Election or Regeneration of another Our Reasons these First The meane wee must follow in iudging of other mens election is not infallible Therefore our knowledge cannot bee infallible The medium whence wee gather whatsoeuer good opinion or perswasion of others is their actions materially good their conuersation outwardly holy their hearts I trow wee shall leaue to him that stiles himselfe the Lord that l Apoc. 2.23 searcheth the hearts and tryeth the reines If then the Acts of sanctitie be all wee iudge by how may wee call our iudgement infallible there being no act that can possibly runne into our sense but may proceede from a man of the hollowest heart Secondly Infallible knowledge of Regeneration presupposeth as infallible knowledge of the Motiues Grounds Intentions of the actions of obedience in the performers These being the principall differences distinguishing Regenerate mens actions from their counterfeits in Hypocrites and Ciuilians Suppose thus To acts of Righteousnesse can be concluded to issue out of a sanctified heart that flow not from m 2. Cor. 5.14 the loue of GOD conscience of the Commandement desire and intention to n Mat. 5.16 glorifie God tell me if you can whither your Hercules or any other of your Sect praying with their Centaures voyce and tumbling out in Prayer what euer comes into their Budgets doe
it to glorifie GOD or to whine Prayse from men Et eris mihi magnus APOLLO Thirdly To know our owne Election and Regeneration is difficult therefore to know other mens impossible o 2. Pet. 1.10 Giue diligence to make your Calling and Election sure It is a taske of much toyle and paines such diligence else had not beene enioyned by the Apostle p 2. Cor. 13.5 Prooue your selues whether you be in the faith examine your owne selues hee doubles the exhortation to intimate that it s not a single search will serue to procure assurance and weigh but these Reasons First our willingnesse to bee deceiued and flatter our selues in nothing more then in our spirituall estate Secondly the small measure of Grace comparatiuely to the masse of corruption dwelling in our members Thirdly that counterfets of sauing Grace approching so neere the nature of it As to discerne a graine of Mustard seed in a heape of chaffe or in a masse of other seeds neere of kin vnto it so difficult is it to discerne grace in our owne hearts Fourthly the whole bodie of sinne must be mortified euery member of the old man mortified in a measure q 2. Pet. 1.5 8 9 All graces accompanying saluation in their number though not in their degree complete must be had and discerned to be had of him that will be sure of his Election and Calling Fiftly to which if we adde consideration of our partiall declinations frequent interruptions of the exercise of Gifts receiued the ebbing and flowing of Grace in our hearts together with the experience of all Gods Children that are truely such wee shall see it is no idle mans imployment to procure and maintaine assurance of his owne Election And shall we thinke it so easie to discerne another mans The taske is easie if Master Traske say true permit we our selues to the inspection of him or his disciples we shall presently attaine that assurance that with so many sighes and grones and strong cryes and teares we scarce at last procure in any measure of infallibiltie or vndoubtfull certaintie Fourthly Consider the manner of ascending to assurance of Election and Saluation wherein I may iustly suspect these men are yet vncatechized the conclusion will easily appeare It is by discourse the ground whereof GODS Spirit layes downe in Scripture in generall Propositions The assumption is made by our owne spirits assisted and sanctified by the Spirit of God Suppose thus r Rom. 8.14 17. They that are led by the Spirit of God are the Sons of God and heires annexed with Christ I am led by the Spirit of God I therefore a Childe of God and Heire of Saluation in like sort Christ is ſ Heb. 5.9 Authour of Saluation to all that obey him I obey him therefore to mee is Christ Authour of Saluation The proposition we are assured of certitudine fidei the assumption only certitudine experientiae out of that taste we haue had of Gods goodnesse and experience of his Spirits power in sanctfying vs. Can I feele and experimentally know the impressions of Gods Spirit on another mans heart taste I the sweetnesse another feeles in Gods infusion of his loue into his heart by the Holy Ghost giuen vnto him Is my Conscience witnesse of GODS wayes to another mans soule or of the actions of another mans heart If not where is mine infallible knowledge of another mans Election and Regeneration That t Hose 2.17 Manna is absconditum that is saith an Ancient the sweetnesse felt of Christs dwelling in the soule is not seene of any but felt of the Eater the name on the white stone none knowes but hee that receiues it the benefit of adoption is not knowne but by experience Fiftly I would now tell him out of Ieremie how u Ier. 17.9 deceitfull the heart of man is aboue all things who can know it but that hee hath forestalled mee professing that in this iudgement he hath not to do with the heart but with the Spirit that sanctifieth the heart But Good Sir will you discerne so infallibly the Spirit sanctifying the heart and not see the heart he sanctifieth fidem tuam No that is not the meaning But this knowledge hee receiueth not from mens hearts but from the Spirit that searcheth the hearts and tryes the reines From the Spirit I demand speaking to him in the Word or by secret inspiration Non redoles sed oles I assure you you smell strongly of the Euthusiasme of Anabaptists Familists the fathers of your Faction And of the question thus farre It remaines now to bee enquired whether Paul speakes after Iudgemēt of infallibility not rather of that of charity Of that of Charitie only was and is my resolution The Reasons these The certainty and firmenesse of perswasion expressed in the terme of knowledge he extends to all in this Church of Thessalonica for for them all he giues thankes Verse 2. And was his perswasion so infallible of all in this Church A strange Church visible was in this Citie and such I dare say as the earth neuer yet affoorded since men were multiplyed on it wherein was no x Mat. 3.12 13 26. Chaffe mingled with the Wheate no y Aug cont Epist Parmen lib. 13. cap 3. Tares amongst the good Corne. Nunquid in agro dici potest quid paleis ad Triticum quando eadem radice portantur Nunquid in area vbi paritèr triturantur Sed vtique in horreo quid paleis ad Triticum said Saint Augustine sweetly The priuiledge of Heauen it is as of Gods Granarie to receiue Wheate only without Chaffe In the Field they grow together in the floore they are threshed together the separation is not made till they come to the Granarie In the Arke was a Cham in Abrahams Family an Ishmael in CHRISTS Schoole amongst the twelue z Ioh. 6.70 a Deuill incarnate Let him beleeue that lists in Thessalonica there were none in the Church but who were of it and that Pauls certaintie of euery of their election was infallible not subiect to error If this reason perswade not that other will enforce Cap. 3.5 Lest the Tempter had tempted you and our labour should be in vaine It should seeme then he was something fearefull of their Apostasie and iealous lest that might befall them that hee mentions to the Corinthians that they a 1. Cor. 15.2 had beleeued in vaine Can wee thinke hee would feare the vtter Apostasie of any whom infallibly hee knew to be elected was hee to learne trow we that b Matt. 24.24 the Elect cannot possibly be so deceiued when as he teacheth so peremptorily that c 2. Tim. 2.19 foundation stands sure and the d Rom. 11.29 gifts and calling of God are without repentance and reuocation It remaynes then that his knowledge here professed was probable only not infallible If to any the terme seeme strange that a perswasion possibly erroneous should be stiled
knowledge let him know that it is an hyperbole not strange in common language or vse of Scripture to expresse settled and firme perswasions though subiect to errour in the name of knowledge Act. 3.17 I know that through ignorance you killed the Prince of life I know that is I am firmely perswaded 2. Cor. 9.2 I know the readinesse of your mind I am perswaded of it Compare also Phil. 1.25 Philemon 21. I know thou wilt doe more then I say Like here By this time I hope it appeares this dreame hath no footing in this Text nor in Truth in any Word of God I would now intreat the man and his disciples per si quid charum aut sanctum e Philip. 2.1 2. If there be any consolation in Christ if any comfort of loue if any fellowship of the Spirit if any bowels and mercies not to make a rent in the body of Christ but to endeuour f Ephes 4.3 to keepe the vnitie of the Spirit in the bond of peace who are you or what your gifts so extraordinarie that we should imagine God reueales to you what he conceales from all others and layes open to your view the booke of Life wherein are recorded the names of all that hee hath chosen to saluation And what is the profit of this strange doctrine what the possible issues of it except to breed securitie presumption proud g 1. Cor. 4.5 iudging of secrets before the time Shall I say what I thinke and not without ground The man would seeme some-body in the Church of God and hauing no gifts nothing extraordinarie by odnesse labours to make himselfe famous That withall let be added there is no small eye to profitable aduantage who would not as h Act. 8.18 19 Magus with large money redeeme this power to be able to discerne who are elected who thinks gold deare to purchase assurance of his election and calling They must therefore that will be his disciples take vp this crosse to keepe backe none of their temporalties from their Paraclete as hee said merrily vpon paine to forfeit their election What maruaile then if some besotted silly women and seruants haue purloyned from their husbands and robbed their masters to maintayne this Saint-seeing-Saint-making Saint To the seduced I say as Paul in another case Let i Rom. 14.5 euery one be assured in his owne mind k Gal. 6.4 Euery one proue his owne worke his owne heart so shall he haue reioycing in himselfe and not in another Wee now proceed to enquire what profit this Text without strayning affoords vs Obser It instructs vs to this dutie from Pauls example In charitie to number them amongst Gods chosen in whom wee see as much as man may see the fruits and signes of election S. Iohn writing to a religious Lady stiles her l 2. Ioh. 1.4 Elect because he had seene her and her children walking in the Truth We are m Heb. 6.9 10. perswaded of you saith Paul to the Hebrewes such things as accompany saluation such hath beene your worke and labour of loue yea in the middest of infirmities wee shall see loue strayning to maintayne good opinion of election and sanctitie Paul though hee reproue the dulnesse of hearing in the Hebrewes and blames iustly their n Heb. 5.12 slow proceedings in knowledge setting also before their eyes that o Heb. 6 6. terror of the Lords iudgement vpon Apostataes to stirre vp to profitiencie yet still holds charitable opinion of them as of people in state of saluation So readie to p 1. Cor. 13.7 beleeue all good things of others is Christian charitie where it hath the least probabilitie to induce it Vse Against this rule offend our Criticall Censors through ouer-much iealousie of others gracious estate in whom if too much rigour ouer-swayed not they could not but see some probable tokens of election and regeneration Of very Nouices and Babes in Christ expecting like strength of grace the same measure of reformation and zealous practice that they professe to feele in themselues otherwise growing not suspicious only but peremptorie that they haue nothing in them sauouring of sinceritie except sinnes strengthened by longest custome be presently cast off if but in particulars they bewray infirmitie all other holinesse and gracious practice is but pretended only and hypocriticall Mee thinks they should consider first the beginnings of grace are weake yet may be true and that in Babes in Christ may be the Nature of the new man though not so confirmed as in stronger men Secondly and should imitate him that q Matt. 12.20 quencheth not the smoking flaxe yea winkes at infirmities and notwithstanding them giues his children testimonie of sinceritie Thirdly cast backe their eyes to their owne estate at first entrance into Christian practice perhaps they might bethinke them of some sinnes strengthened in them by long custome or naturall inclination that haue hung on fast and pressed downe sore It is well mee thinks and much to be reioyced in that we see them humbly submitting to reproofes acknowledging accusing bewayling striuing against such sinnes such beginnings are in beginners comfortable enough to sway charitie to a good opinion of them There may appeare in such men sinnes that may iustly cause an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suspence of iudgement if they be such as wee call vastantia conscientiam but what euer may be presumed to be but infirmitie r 1. Pet. 4.8 charitie will couer rather then rashly censure of insinceritie These few directions take notice of to order charitie in her iudgement First measure no man by particular facts seeme they neuer so foule lest thou condemne the ſ Matt. 26.74 generation of the iust Particular falls argue weaknesse not a nullitie of sanctification Secondly what euer may be imputed to infirmitie presume may stand with Grace there is no destroying repugnancie twixt it and true sanctitie so as they may not stay in the same subiect Thirdly there is culpa lata and culpa leuis there are t Matt. 7.3 moates and beames u 23 24. Gnats and Camels if you commit sinnes in comparison there are leuiora delicta which Charitie allowes to be reproued as sinnes yet not to be censured as opposites to Grace Fourthly be fauourable in sinnes first strengthened by ancient custome Secondly naturall inclination Thirdly furthered to committing by multitude of temptations and entisements No sinnes should be more cautionately watched against more rigorously dealt withall by delinquents nor gentlier handled in the censure of charitie Fiftly measure no man by his state and behauiour in passion passions are violent and haue made x See 1. Sam. 25 the holiest in their behauiour little lesse then bestiall Thus farre of Pauls iudgement and charitable perswasion of this peoples gracious estate There follow the euidences swaying him to this perswasion VERS 5. For our Gospell came not vnto you in Word onely but also in Power and in
11 22. hee still continues in the feare of God To loue naked Pietie is no small signe of integritie how much more to embrace and harbour persecuted Religion Vse Our Touchstone let it be for tryall of integritie wee haue most of vs giuen the Gospell entertaynment so far as to become Professors and Hearers of it no maruell the times are times of peace and with vs it is iustly matter of infamie and penaltie to denie it audience But thinke you if the Lord should send his fiery tryall amongst vs as to our forefathers he should finde faith on earth loue of his Truth in our people how many haue we mincing the matter and setting the Lord his limits in matter of Religious Profession and Practice so farre as may stand with their reputation so farre are they for the Gospel but what if thy Credit and Gods Truth come into ballance shall thy Reputation sway more then loue of the Truth h Mat. 8.34 Gadarens I dare say had as much truth of Religion as thou Some Pharises more whose defect yet is noted in this that they i Ioh. 1â— 42 43 loued the prayse of men more then the glory of God What should I speake of those whose professed resolution is to burne for no Religion which is to say they are of no Religion starke Atheists in life their Religion meere Policie a seruing of Times rather then of the Lord for whom is reserued the k Jude vers 13 blacknesse of darknesse for euer A second circumstance of their fact amplifying their prayse is the ioy they felt and manifested in receiuing the Word with those harsh conditions it was tendered vnto them in much affliction with ioy of the holy Ghost Obser In our passage to the particular amplification of their prayse me thinks I see offred to our notice Difference of rankes amongst men giuing way and entertaynment vnto the Gospell First in the first we may range l Matt. 13.21 our Temporaries or rather Temporizers that seeing they sayle secundo flumine all things running current for the Gospell are carryed full sayle to the profession of Faith whom yet the least note of reproch euen Thou m Matt. 26.69 art of Galilee makes readie to denie and abiure the Truth Secondly farther they goe whom reproches the least afflictions daunt not and yet when the least spoile of goods or hazard of libertie comes toward them as Pauls Associates n 2. Tim. 4.16 forsake vs betray as much as in them lyeth the cause of Truth Thirdly there are Paul intimates amongst hypocrites some halfe-Martyrs in much affliction receiuing the Word much first for varietie Secondly for greatnesse Haue yee suffred o Gal. 3.4 so many things in vaine p 1. Cor. 13.3 If I giue my body to be burnt and haue not loue his Hypothesis puts nothing yet halfe intimates conuiction of iudgement may be so strong for truth the terrours of the Almightie so forcible with Conscience in some Beleeuers that death may be submitted vnto rather then the Gospell denyed by such as whose hearts were neuer warned with loue of God and his Truth how tremblingly and with what griefe of hart suppose ye come such to suffer whom feare only of greater torments succeeding death in case of denyall makes to swallow vp inferiour feares of bodily tortures and constant in auowing the Truth Fourthly yea amongst Hypocrites may bee found men ambitious of suffering ioying in the Truth in afflictions perhaps for Truth sake that Hypocrites q Mat. 13.20 ioy in the Word our Sauiour is witnesse The Lord by Ezechiel tels of some to whom hearing of the word taught by the Prophet was as melodious r Ezech. 33.32 Musicke The nouelty perhaps affects them as Athenians or the deepe Mysteries as curious scioli or the promises mistaken to bee absolute as Carnall Libertines Why not afflictions also for Truth as Mercenaries in respect of the rewards promised or as seeming pledges of sinceritie as men willing to bee deceiued or as meanes to procure fame of constancie and courage as ambitious Certainly Paul more then intimates that such feele the Å¿ Heb. 6.5 powers of the World to come As the desire of beatitude is naturall though what it is or how attayned Errours are infinite so the knowledge and faith of true blessednes may worke maruellously in men vnregenerate and after a sort sweeten afflictions vnto them out of naturall grounds such as are t Num. 23.10 desire and hope to haue share in heauenly happinesse at least out of carnall ambition to leaue behind them fame of constancie and Martyrdome in the Church as Heathens out of like desire to be immortall in the mouthes of Posterity deuoted themselues and ranne headlong into the iawes of death to be enrolled amongst the Fathers and Tutors of their Country Fiftly where then lyes the point of this peoples commendation that they receiued the Word First in affliction Secondly in much affliction Thirdly with ioy Fourthly and that of the Holy Ghost so is that ioy termed that is ministred by Gods Spirit and thus differs for that naturall carnall or secular ioy of Hypocrites vnder the Crosse The grounds of it are spirituall such as are First that Christ and u Phil. 1.12 13 14 20. his Grace shall bee magnified in vs. Secondly that good that comes to the Church of God by our sufferings as First confirmation of weakelings Secondly occasioning aliens to enquire into the cause of truth and after a sort preparing them to embrace it Not but that the x Heb. 12.2 ioy set before vs and the hope of immortalitie furthers our ioy in afflictions and sweetens to GODS Saints the sowre of the Crosse but that they see some further good which more or as much affects them as their owne comfort and saluation Vse The large application of this point I spare as halfe impertinent to these dayes of Peace wherein taking vp of the Crosse to follow Christ is amongst those duties in casu which it sufficeth vs to performe praeparatione animi in the readinesse of minde howbeit it shall behooue vs to examine how wee stand resolued in case the Lord should call vs to suffer for his Name and how grounded our resolutions are How we are affected in the pettie y Gal. 4.29 persecutions of Ishmael the only tryall almost any of vs are called to endure Cushites how many are there amongst vs alike minded for Religion z 2. Sam. 16.18 as Cushi in matter of Politie Their wisedome is to ioyne themselues to the preuayling side Madnesse they thinke it to dye for any Religion Subordinate Religion and all to Policie making it a very Pedissoqua a Lackey to their Couetousnesse Ambition Epicurisme yea measuring truth of Religion by more or lesse auayle to compasse their proiects of prosperitie as if Christ had changed his Cognisance and the Crosse were no longer the Badge of a Christian but temporall felicitie the surest marke
though none want his fulnesse yet euery ones glorie is not alike abundant The Disciple hath p Matt. 10.41 a Disciples reward The Prophet the reward of a Prophet as discrepant in the measure as is excellently the imployment and worke of a Minister aboue that of a Hearer * Bernard in Psalm Qui habitat serm 9. Sit licet elatis pariter omnibus vnus idemque denarius vitae reddendus aeternae at in ipsâ tamen sicut stella à stella differt elucitate alia claritas solis alia claritas Lunae alia Stellarum sic erit resurrectio mortuorum quamuis domus vna diuersae tamen in ea sunt mansiones vt videlicet quantum ad aeternitatem sufficientiam qui parum non minoretur qui multum non abundet quantum vero ad eminentiam discretionem meritorum vnusquisque accipiat secundum suum laborem ne quid omnino pereat quod in Christo sit seminatum Thus hath the great God of heauen beene pleased to excite our dulnesse but behold a cursed modestie no where more frequent then in gracious practice wee still looke for a Leader that may first giue the aduenture are both to be singular or ouer-forward in goodnesse And they that in all other things like euen enuious emulation in Grace and Pietie loue not to be emulous In Riches whose couetousnesse desires not eminence in honour what Haman would not be a transcendent euen in lewdnesse men striue for peerelesse excellencie It is a glorious stile amongst Drunkards to be King of Good-fellowes onely in Grace any modicum is thought sufficient here onely wee feare a nimium q Eccl. 7.16 to be iust ouermuch August in Epist 144. Humanam dico propter infirmitatem saith Augustine paraphrasing that place This preariseth the Apostle as hauing more to say had the people beene able to beare it for we owe more seruice to righteousnesse then men vse to affoord vnto sinne How happy were wee if the streame of our ancient desires and paynes to sinne were carryed in any measure of proportion to righteousnesse But how iust is the taxe laid on vs by our Sauiour r Luk. 16.8 the Children of this world are more wise more eager more any thing in their generation then the children of Light It is true I confesse which perhaps is the hold-backe the best measure of sound grace is sauing the meanest place in Gods Kingdome happinesse al sufficient yet take this with you hee hath no grace in soundnesse that thinks he hath sufficient nor shall hee find any place in that house of so ſ Ioh. 14.2 manifold Mansions that striues not to t 2. Pet. 3.18 grow and excell in Grace and in the knowledge and obedience of our Lord and Sauiour To whom they became Types is next expressed To all that beleeue in Macedonia and Achaia that as appeares by their description here were in CHRIST before them Obser So ofttimes it falls out that the latter in conuersion becomes the more excellent in Christian practice Subitus calor longum vincit teporem Hier. ad Paulinum de institut Monachi that it may haue place here that our Sauiour said There are first which shall be last and last which shall be first As in a race ofttimes he that sets out last outstrips the forerunner and comes before him to the Goale PAVL last called to Apostleship yet not inferiour to the chiefe Apostles in measure of gifts u 1. Cor. 15.9 10 in labours much more abundant DAVID vaunts not himselfe but magnifies the power of GODS grace in his vse of the meanes when hee professeth he was become x Psal 119.99 Nouissimus in ordine primus in meritis est Hier. quâ supra wiser then his Teachers and of more vnderstanding then they that were his Ancients Reasons are some in the foregoers that cast them behinde perhaps First their high-mindednesse and conceit that they haue alreadie attayned whence issues neglect of meanes sanctified to their establishment and growth in Grace Wee haue seene Nouices in Religion Smatterers in diuine Knowledge presently become Teachers of their Teachers scorning the Ancient stile of Gods people to be termed Disciples they heare not to learne but to iudge as Criticks onely and Censors of their Ministers maruell not if GOD plague such pride permitting them to decayes for his profession it is to y Iam. 4.6 resist the proud and to adde grace to the humble Secondly withall they may be obserued for insolent and contemptuous carriage towards their Inferiours in gifts and disdayne no lesse then scornefull towards them yet left in the power of darknesse Thirdly and lastly bearing themselues as men made perfit and contented with that which they haue alreadie receiued so respecting what they haue come vnto that they forget z Phil. 3.13 14. pressing towards the marke Secondly in the After-commers thus First the greater loue of God seene in pardon of sinnes so long continued whence issues greater ardencie of their loue to God and zeale to doe him seruice For they that are truely penitent after they thorowly haue a feeling of their former sinnes forgiuen become more thankfull to the Lord for his mercies all the daies of their liues they a Luk. 7.47 loue much because many sinnes are forgiuen them Experience hath oft found the viler man before calling and he that hath most earnestly persecuted the Saints of God and the true Professors of the Gospell of Iesus Christ in proofe the most feruent when God hath once touched and turned his heart Secondly perhaps also that addes spurres to their progresse their late taste how b 1. Pet. 2.3 gracious the Lord is whom now they feele so sweet that they thinke they shall neuer be satiate with the pleasures of his house Thirdly And the LORD whose disposition this is would shew himselfe an absolute LORD of his gifts bound to none no not for good vse of gifts receiued saue onely by free promise that also wee may see the measures of Grace are in him absolutely to dispose when as hee giues to the c Mat. 20.14 15 last as much perhaps more then to the first Vse 1 What euer the reasons be the thing we are sure is true and haue cause for our particular many of vs to lament inasmuch as the cause of our casting behind is so apparent in our selues How many haue wee seene at first entrance into Christianitie peerlesse for pietie and strict care to depart from euill now befooling themselues for that too much precisenesse in moralities and halfe of the mind it was a delusion of the Deuill Once thinking the best decking of womanhood d 1. Pet. 3 4. Meeknesse and Humilitie now doting vpon toyes and garish trifles in apparell repenting that euer they carryed face of the Daughters of Sarah Desirously imbracing all oportunities of hearing now as Felix in his trembling e Act. 24.25 putting it
Idols in Religion In respect of other Diuine Honour giuen to Creatures there are Idols secular as Wealth trusted vnto hauing supremacie of our loue confidence by this meanes becomes an Idoll which made Paul say Couetousnesse is t Col. 3.5 Idolatry No man was euer seene praying to his Pence yet haue wee seene many putting u 1. Tim. 6.17 confidence in their wealth more then in God The rich mans goods are x Prou. 10.15 his strong Citie therefore his Idoll Of the second The true God falsly conceiued or worshipped by that meanes becomes an Idoll Augustine enquiring the sense of Iosuah his charge to the people Put away the strange gods that are amōgst you thus discourseth Can we thinke they had at this time amongst them simulachra Gentium In no case for they are said to haue y Iosh 23.8 cleaned vnto God And if they had had amongst them such grosse Idols after so many threatnings of the Law so many Iudgements executed vpon their fathers is it likely the Lord would so haue prospered them in their Warres against Canaanites when hee so forsooke them for one ACHANS theft in the accursed thing what then is his meaning August in Iohn quaest 29. Propheta sanctus saith AVSTINE in cordibus eorum cernebat cogitationes de Deo alienas à Deo ipsas admonebat auferri Quisquis enim talem cogitat Deum qualis non est Deus alienum Deum vtique falsum in cogitatione portar Strange conceits of God too too abhorrent from the nature of God they carryed in their minds these were the strange gods the Prophet commands to be put away For whosoeuer conceits God otherwise then he is carryes in his thought an Idoll a strange and false god Thus say wee truely the Heathens worshipping an absolute God out of the Trinitie worship not God but an Idoll of their owne braine We haue seene what Idols are The commendation of this people is that they turned from them and thereby euidenced the truth of their Faith Our duetie is from their commended practice as Iohn prescribes it to z 1. Ioh. 5.21 keepe our selues from Idols a point confessed yet thinke not it is for nothing the charge is so often renued and enforced on Gods people No doubt the Lord saw our propension is strong to Idolatrie that hee so strictly and often vrgeth the charge They must a Deut. 12.2 3. ouerthrow their Altars burne their Groues hew downe their Images abolish their very names out of their places b Deut. 7.2 3. Make no league of amitie with Idolaters nor reserue the instruments or c Isai 30.22 ornaments of Idols but cast them away with extremest detestation Their stile in Scripture is abomination stercorei Dij a terme so base and stinking to teach vs so to lothe them as those excrements that cast out most lothsome and noysome stench into our nostrils Hence also hath GODS Spirit so carefully recorded Histories of Gods vengeance vpon Idolaters that wee might tremble d 1. Cor. 10.6 7 to fall by like disobedience lest wee incurre like heauie wrath and vengeance of God What remaynes for vs but to be exhorted more and more to flie from Idols and all communion with them If thou haue left their worship thinke it not sufficient abandon their names their instruments their ornaments thinke thy faith and loue towards God encreaseth as thy hatred of Idols his riuals encreaseth in thee What e 2. Cor. 6.14 16 communion hath light with darknesse Christ with Belial the Temple of God with Idols What need may some say this exhortation wee haue long since renounced Idols and ioyned our selues to the true God Vtinam But to say little of our people which as the Iewes in IEREMIE measure Religion by their f Ier. 44.17 18 belly and because in times of Idolatrie things as they thinke for this life went better with them hang Rome-ward still in their affections who sees not how fauourably men beginne to thinke of the Church of Rome Images with Doctrine may well enough bee retayned that is stumbling blocks laid before the eyes of the blinde so we crie Take heed And Politicians many are of opinion there may be a reconcilement of the two Religions so may there I dare say of light and darknesse of Christ and Belial of God and the Deuill as well as of Christ and Antichrist Christian Religion with Antichristian superstition But let vs remember what wee heard in the explanation there are secular Idols as well as Idols in vse of Religion as much to be fled from as Heathenish or Popish Images There are some saith Paul that make their g Philip. 3.19 belly their god What are Drunkards but grosse Idolaters sacrificing their Patrimonies their Health their soule to Bacchus There be that serue Mammon make wealth their god offering bodies and soules to the Deuill to get wealth Religion Faith Obedience all must be sorted so as may suite with our intentions for riches GOD shall bee forsaken Body wasted Conscience wounded Soule damned and all to get treasure Beloued thus thinke Hee is as much an Idolater that prefers his wealth before obedience his pleasures before Gods seruice as he that h Isai 44.17 falls downe to a stocke and saith Deliuer me for thou art my god Followes the terminus ad quam to God It is not enough to forsake Idols and their worship except wee cleaue to the true God and zealously addict our selues to his seruice Therefore said IOSVAH Put away your strange gods i Iosh 24.14 and seeke the Lord feare the Lord and serue him in sinceritie and truth As in other particulars of Repentance it sufficeth not to flie from euill except k Isai 1.16 17. we cleaue to the good so thinke in this Amongst the Heathen were some that scoffed at Idols but were starke Atheists as that Dionysius dealt with Esculapius golden beard plucking it off with this scomme No reason the sonne should be bearded and the father beardlesse and stripping Apollo of his golden coate hee clothes him in wooll It was lighter for Summer warmer for the cold of Winter what oddes I wonder betwixt this Atheisme and that Idolatrie A like sinne is notorious in many of our people professing they are no Papists being farre worse flat Atheists in life practising no Religion at all Great men they thinke themselues that they inueigh against Poperie though meane while they liue in grosse ignorance of God and contempt of his pure worship How much better were it to continue Papists then to lose all sense of a Deitie to liue without all dread of God and feare of his holy Name Though it bee true there is no hope of the saluation of an obstinate Idolater yet this I thinke as true that as Christ speakes of Sodome and Gomorrhe their state in iudgement is more tolerable then the state of vnthankfull Cities so the damnation of Idolaters is much more
and full deliuerance from sinne and miserie Well therefore may wee make this hopefull expectation of Christs comming to Iudgement a worke and fruit of Faith See we the second branch wayting the Lords leysure and that with heartie contentment This is apparently a fruit of Faith whether we consider First the generall description of it as it is in practice of Saints Secondly or the great opposites of contentment which onely Faith masters He that beleeues i Isai 28.16 makes not haste that is is contented to wait the Lords leysure for deliuerance proportionally for all blessings that he hath promised but weigh especially the many impediments of contentment wee shall confesse it is a worke of extraordinarie faith comparing the miseries Gods children here feele with the freedome Christs comming brings with it First what a vexation is it to Gods children to dwell in the world as k 2. Pet. 2.8 LOT in Sodome where what they see and heare is welnigh nothing but vanitie and vexation of Spirit l Psal 120.5 6. Wo is me said DAVID that I am constrayned to dwell with MESHECH and my Soule hath too long dwelt with him that hateth peace When withall a man considers what accompanies Christs second comming separation m Mat. 25.32 of Goates from the Sheepe gathering all that n Matt. 13.41 offends out of his Kingdome must it not be acknowledged great faith that works contentment Secondly adde vnto this consideration of other afflictions the portion of Gods children in this life though when we compare them with the glorie that shall be reuealed we cannot but say with AVGVSTINE Hic vre hic seca vt in aeternum parcas yet when we meditate the promise of o Apoc. 14.13 resting from our labours and p 21.4 hauing all teares wiped from our eyes doe we not sometime wish in our weaknesse that Will of GOD for protracting our troubles altered and what but Faith can calme our discontentment Thirdly but that miserie of miseries the remaynes of sinne the rebellion of nature against grace whom doth it not in a holy manner discontent who blames Paul if hee q Rom. 7.24 crie out for deliuerance or any for hastening of our full deliuerance who had not rather if the Will of GOD were so presently exchange necessitie of sinning for necessitie of obeying infirmitie for power imperfection for perfection of righteousnesse yet Faith teacheth to rest contented with this Will of God and what but Faith can doe it and this perswasion that euen this delay workes some way to our good Thirdly the last thing in this wayting is Continuance in Gods seruice notwithstanding afflictions be our portion and the promised recompence so long delayed I should haue faynted in my affliction but that r Psal 27.13 I verily beleeued to see the goodnesse of the Lord in the Land of the liuing And looke to the present condition of GODS Saints it shall be found oft such that they must beleeue one contrarie in another that there is a reward for the righteous when they feele nought else but miserie that God forsakes not when hee forsakes What can make vs in that state hold out our holy courses but Faith and perswasion of GODS Truth and loue and power to doe exceeding abundantly aboue all that wee can aske or thinke yea contrarie to all that wee can see or feele And this made Paul say Wee Å¿ 2. Cor. 5.7 walke by faith not by sight Vse Let vs by this as by former euidence examine truth of our faith It is a precious vertue where it is in soundnesse but in opinion of it how many are deceiued In the last particular let vs lay our search Let mee say to you as Paul to AGRIPPA King AGRIPPA beleeuest thou the Prophets Beloued Christians beleeue you in the Lord Iesus I would I could answere my selfe for you as Paul doth for Agrippa I know you beleeue But this once I know as SALOMON Euery man will boast of his owne righteousnesse of his faith t Prou. 20.6 but where may wee find a faithfull man a true Beleeuer I will tell you how you shall know them Seest thou a man holding his course steddy in Christian practice though hee meet with afflictions neuer so many for the hope sake layd vp for vs in Heauen say of him in thy Charitie That man hath faith feelest thou in thy selfe that stedfast and vowed resolution though the Lord should prolong thy life to the Comming of his Sonne to Iudgement and in all that time presse thee with afflictions yet for that hope sake so farre from enioying thou resoluest to cleaue to thy God blesse God for the gift of faith to thee I dare say it is u Philip. 1. vlt. giuen to beleeue in the Lord Iesus Search euery man his heart how in this particular it is affected Infirmities in practice wee shall find many resolution in the mayne if wee finde Lord what comfort haue wee I leaue it to euery mans serious examination wishing to you all this peoples measure of Faith in hopefull expectation patient wayting for Christs Comming firmest resolution to breake thorow the temptation of long delay notwithstanding afflictions that accompanie Gods seruice Obser The place is whence Christ expected to come where he yet resides is next intimated from Heauen Obser Belike then this Iesus is now resident in Heauen and so shall be in respect of his humanitie till x Act 3.21 the time of consummation The Heauens must contayne him till the time that all things bee restored y Col. 3.1 Aboue Christ now sits at the right hand of his Father from z Phil. 3.20 Heauen wee looke for the Sauiour And is it not strange men in so many things orthodoxe should dreame of Christs bodily presence perpetuall vpon Earth And that his humane Nature as his Deitie fils Heauen and Earth what then is become of that himselfe spake in the dayes of his flesh The poore yee shall haue alwayes with you a Mat. 26.11 Me not alwayes And It is expedient for you that I b Iohn 16.7 goe away How is it that the Scriptures send vs to seeke him in Heauen and thence to expect him Forsooth visibly hee is in Heauen inuisibly euery where Belike then his Ascension into Heauen is nothing but his vanishing out of our sight hee neuer left the Earth but only vanished like some Phantasme out of his Disciples sight Let vs bee content with the simplicitie of Scriptures and seeing they teach vs to looke for him from Heauen thence let vs exact him His description followes First by his adioyned raysing from the dead inserted as an establishment of that hope notwithstanding his death Secondly but specially by his effect as comfortable as any is or can be to vs naturally the Children of wrath Wherein consider wee First his action deliuerance or rescue Secondly the propertie he hath in it Iesus who deliuereth Thirdly the persons
of his people Thus if wee could carefully obserue the specialtie wee haue in Gods fauour how should our hearts be enlarged to thankefulnesse and fidelitie in his Seruice Lastly let vs on this occasion enquire how the meditation of Gods fauours workes on vs. And so much the rather Because First Herein depends no small difference twixt Gods Childe and an Hypocrite and Secondly the motiues to obedience are the things that specially forme and determine our obedience to acceptation or otherwise The workes of obedience in any calling may bee performed by an Hypocrite From the workes therefore no man can firmely conclude the sinceritie of his heart from the motiues hee may and from none other more firmely then this that the experience and meditation of Gods loue excites vs. Thou mayst name the Hypocrite whose workes for their out-side haue beene as glorious as those of Gods Saints An Hypocrite that from this ground hath done a good dutie thou shalt not find amongst the tenne thousands of Dissemblers It is said of Iehu n 2. King 10.16 30 31. he did what God commanded in destroying BAAL his Priests ACHABS posteritie his motiues were partly vaine-glory partly desire to settle the Kingdome vpon his owne Posteritie Wherefore though hee had seene Gods hand on Ieroboam for his Idolatry yet vpon the same politike ground hee continues the sinne The fauour it selfe followeth Hee was approoued of God so farre as to be entrusted with the Gospell obserue it as a compendium of the honour and office of a Minister God trusts him with the Gospell the greatest treasure of the Church An honour often celebrated by the Apostle Gal. 1.17 Tit. 1.3 1. Tim. 6.20 2. Tim. 1.14 1. Cor. 9. The parts of this trust are First safe custodie care to preserue it from adulterating by Heretikes c. 1. Tim. 6.20 2. Tim. 1.14 Gal. 2. Secondly faithfull dispensation Tit. 1.3 1. Cor. 9. It is a prettie inference Sasbout hath hence interpreting that serua depositum enioyned to Timothie 1. Tim. 6.20 Discimus ex hoc loco c. wee learne from this place that in Pauls time the mysteries of Religion were not deposed with the vulgus but with the Bishops of the Church plebi id tantum sciendum est quod ad mores formandos ad vitam pertinet yet the Apostle Iudes charge to the whole Church is to o Iude 3. striue earnestly for maintenance of the Faith And Peter will haue euery man able to p 1. Pet. 3.15 make Apologie for his hope But I answere In respect of publike dispensation and specially of care to keepe it pure from deprauation it is Ministers priuilege to be entrusted with the Gospell in respect of knowing beleeuing maintayning euen with dearest bloud It is cōmitted to all and euery of the Church of God the dispensation is ours that is our honour the beliefe and defence of the Gospell belongs to all euen the meanest amongst the vulgus First thus better may Ministers vse the meditation as a helpe to digest the indignities they suffer from carnall men and that base esteeme their persons and calling are subiect vnto Euen our lot it is that was the Apostles to be counted the q 1. Cor. 4.13 skumme and off-skowring of the world the very calling we haue oft cast as disgrace into our faces and reproch they think they haue done vs sufficient when they vpbraid vs with the Priesthood though from or by that Priesthood they haue their Christendome honour of their birth yea saluation of their soules and were without it but as Pagans Bastards no better then vessels of wrath by it they are initiated into Christ by it is their marriage consecrated and that bed made vndefiled by it if they haue any grace that accompanies saluation by it they receiue it without it ordinarily no spirituall gift that seales them to the day of Redemption Our wisedome it shall be to thinke as basely of men thus abasing vs and to know our selues esteeming our selues not according to the opinion of men but according to that estimate the Lord holds of vs two of the preciousest Iewels in the eyes of the Lord hee hath trusted vs withall First the Gospell of his Sonne Secondly the soules of his people what infamie should not that thought digest Secondly our care must be to discharge the trust God hath reposed in vs First manfully opposing whosoeuer shall attempt to adulterate this Gospell Secondly as carefully dispensing this treasure these mysteries committed to vs as to the Lords r 1. Cor. 4.1 Stewards His second motiue followes the consideration of that propertie of Iehouah to trie the hearts The sense is diuersly conceiued metonymically some thinke the meane put for the end tryall of hearts for knowledge of them resulting from tryall That sense standing affoords vs this point of notice the meditation of Gods omniscience his power to discerne the heart is no small helpe and inducement to sinceritie Therefore when the Lord prescribes to Abraham to be vpright hee addes direction to this meane ſ Gen. 17.1 Walke before me and Dauid in that last charge to Salomon to serue God with a perfect heart prescribeth this meane or motiue t 1. Chron. 28.9 The Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts See also Psal 139. ad ver 18. As the chiefe Fountayne of hypocrisie is either ignorance or not consideration of this diuine propertie so a principall motiue to sinceritie is the perswasion and serious thought of it As many of vs as call vpon the Name of the LORD and desire to depart from this iniquitie of hypocrisie this let vs meditate To the eyes of that God with whom wee haue to deale all things are naked and vncouered the secretest thoughts and intentions of the heart not excepted Reason accorded by experience will easily conuince vs of it his word in mouthes of men of our owne mould how diues it into the bosomes of the hearers u 1. Cor. 14.24 25. displaying the secretest thoughts and inclinations of the heart in such sort that as the King of Syria so the people thinke we haue our carry-tales and almost Familiars to acquaint vs with their private factions and speeches which though in their actions they might haue some occasion to thinke yet how of their thoughts whereof God onely and their hearts are witnesse say thus rather God is in vs of a truth or the Inspirer of this word is truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the word that comes from him hath such power to search out and manifest secrets Secondly a creature of God wee haue all in our bosomes the facultie of conscience witnessing our secretest thoughts intendments purposes if his x 1. Joh. 3.10 creature haue this power much more the Maker of it Compare Psal 94.8 9 10 11. What remaynes for vs but to meditate seriously and often this propertie of our GOD This if any thing banisheth hypocrisie This
No man with more comfort presents himselfe to the face of the Iudge then the Minister that can say To me and n Isai 8.18 the children which thou hast giuen me the sonnes and daughters whom by thy blessing I haue begotten through the Gospell Obser Before Christ at his Comming That is comfortable indeed that steeds vs in the Day of Iudgement Therefore SALOMON preferres o Prou. 11.4 righteousnesse to riches because it more auailes in the Day of Gods Wrath. PETER p 1. Pet. 1.7 saith before Gold because Gold perisheth faith is found to our prayse at the appearing of Christ SALOMON q Ecclus. 12.13 14. Gods feare before pleasures treasures honours all things because it more comforts Conscience at the Great Day of Accounts Vse Should we not learne hence to preferre in esteeme the riches of Gods Spirit before the glory of all earthly Kingdomes to r Col. 3.2 fasten our affections rather vpon the things aboue Filij ADAM genus anarum ambitiosum Bernard said Bernard Why dote yee so much vpon the riches honours pleasures of the earth that are neyther verae nor vestrae all things leaue vs at that Day Onely a good Conscience our good workes and gracious gifts accompanie vs to that dreadfull Tribunall Then shall wee find a little obedience and feare of God more comfortable then all the pompe the World can afford vs. Seriously thinke on these things and make this the measure of excellencie in all things to be auaileable for comfort at the appearing of Christ The end of the second Chapter THE THIRD CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 Wherefore when wee could no longer forbeare wee thought it good to be left at Athens alone And sent TIMOTHEVS our Brother and Minister of God and our Fellow-labourer in the Gospell of Christ to establish you and to comfort you concerning your Faith THe Apostle proceedes to satisfie the people in the doubt they might make of his loue and care for them in respect of his absence his desire and purpose vvas to haue come in person that being hindred by Satan he sent Timotheus to supply his absence In which sending the particulars are First the cause inwardly mouing him his ardent loue Secondly the person selected to that businesse Timotheus Thirdly the end to stablish and comfort them His ardent affection hee sets out in two properties First that it was after a sort impatient of further delayes Secondly that with contentment it vnderwent his owne inconuenience Those two properties of loue vnfayned deserue our notice First though it be patient of all other things yet is it holily impatient of detaynment from doing good to those it imbraceth 1. Cor. 13.7 outward grieuances it beares It s owne desires are burthensome till they be accomplished Dauid expressing his louing desires to enioy the Lord in his Ordinances resembles them to the b Psal 42.1 thirst of the heart in Autumne what time by Aristotle his obseruation they are most impatient of Christ all time he thinks long till he may appeare before God and growes enuiously emulous c Psal 84.3 of the Sparrowes happinesse in approching the Lords Altar Paul resembles his desire after Galatians restoring to that of a d Gal. 4.19 woman in trauell to be deliuered the paynes of trauell breede not greater desire to see the man-child borne into the world then Pauls loue in him till Christ were new formed in them It seemes the eminence and height of loue rarely exemplified earnestly to be endeuoured The second propertie it preferres in some cases anothers good before its owne conuenient for Pauls comfort had beene Timothees continued presence yet for this peoples comfort contentedly hee parts with him See 1. Cor. 13.5 Particulars conceiue thus It preferres First anothers e Gen. 13.9 temporall good before it owne Secondly anothers spirituall good before f 1. Cor. 8.13 all it owne temporall Thirdly anothers necessity before it owne conueniencie in things spirituall Vse it to cure if it be possible the disease of the later times so generally spreading ouer all sorts and degrees of men In the last dayes shall come perilous times abounding with many dangerous and infectious sinnes See if he place g 2. Tim. 3.1 2. not selfe-loue in the forefront as a radicall sinne and mother to many that follow These perilous times are falne vpon vs wherein the saying is much pleasing Quisque sibi proximus euery man is next Neighbour to himselfe And ordinata charitas incipit à se but they should remember it is inordinate si desinat in se In matter of Almes euen out of superfluities how oft heare our Neighbours Nabals answere They h 1. Sam. 25.10 11. haue Families of their owne should they take and giue to strangers In office of lending that thought i Deut. 15.9 of Belial often riseth the Iubile or something proportionall will come Shall they hazzard the principall to doe good to the needie In case of contention and Law suites Paul is thought no man for the world k 1. Cor. 6.7 part with right for peace sake so may a man part with all that he hath Yet it may be when their spirituall good comes in ballance with our earthly profit we are readie to preferre it Now would God not only earthly profits but euen sensuall pleasures were not more deare to many then saluation of our Brethrens soules I beseech you Brethren what so great good see we in meates and drinks apparell and sports that by intemperate and vnseasonable vse of libertie therein wee should wound our weake Brothers conscience l Rom. 14.15 if thy brother be offended thou walkest not after charitie Dearer then the Earth or all the Kingdomes thereof should be the soules of our Brethren and our selues should rather vndergoe any euill of payne then occasion our Brethren to one euill of sinne Remember who said Looke not euery one on his owne things onely but to the things of another Please not our selues onely but others in things good to edifying Reasons First we haue herein the imitable example of our blessed Sauiour m Phil. 2.5 6 7. emptying himselfe of his glorie not for his owne but for our benefit like mind should be in vs. Secondly not loue of our selues but loue of Brethren hath those excellent cōmendations and incouragements whether the Lord thought the Commandement vnnecessarie to inioyne vs a thing so naturall as is selfe-loue or whether it seemed to want restraint rather then incouragement Selfe-loue scarcely euer heares well in Scripture VERS 2. And sent TIMOTHEVS c. FOlloweth the person selected to supply Pauls absence and his commendation Particulars commendable are fiue First a Brother Secondly a Minister of God Thirdly a Labourer Fourthly a Fellow-labourer Fifthly and that in the Gospell of CHRIST A Brother he is called in respect of that common Spirit of adoption which all Gods children partake and whereby they
twofold drosse ouer-growing the Church in dayes of peace First of Hypocrites creeping into the body and outward face of the Church Secondly of Corruptions growing into the liues of his Saints as filth on standing waters Tribulation is Gods fanne his Furnace in times b Matt. 13.21 of persecution Hypocrites goe away the c Hos 5.15 feruour of all gifts and gracious practice is increased in his children Vse 1 d 1. Pet. 4.12 Thinke not strange of afflictions as if some new thing hapned vnto vs we are thereto appointed This way walked all Gods Saints the Cloud of witnesses that haue gone before vs into heauen The Authour and e Heb. 2.10 Prince of our saluation was consecrated by afflictions f Luk. 24.26 Ought not Christ to suffer these things and so to enter into his glorie And ought not Christians to suffer like things and so to enter g Rom. 8.17 fellowship of Christs Kingdome There are certayne h Col. 1.24 remaynes of Christs sufferings reserued for vs sweetned indeed by Christs Passion yet vnauoydable of all those that i 2. Tim. 3.12 will liue godly in Christ Iesus What euer we thinke there is no part of a Christians life more discomfortable then that which is k Luk 6.26 free from afflictions we lacke that way-marke to assure vs of our walking with a right foote to the Gospell Vse 2 Secondly when thou l Ecclus 2.1 entrest into the seruice of God stand fast in righteousnesse and feare and arme thy selfe for temptation as the wise Builder sit down and cast thy cost thus reckoning it must cost him many a reproch and vexation that resolues to liue godly in Christ Iesus they disaduantage their continuance that with other expectation make entrance into Christian courses Dauid said truly There is a reward for the righteous yet stands it not in ease and outward blessings seuered from the Crosse but first in the sweet peace of a good conscience Secondly gracious endowments of Gods Spirit Thirdly the happinesse of a better life m Iam. 1.12 promised to those that endure temptation Vse 3 Thirdly because the Ordinance seemes harsh to flesh and bloud see wee how to stablish our hearts that the bitternesse of affliction dismay not from holy practice Consider first they are all swayed by the will appointment and prouidence of our gracious God Saith Dauid n 2. Sam. 16.11 What if the Lord haue bidden him curse after he resolues The Lord had so appointed Surely with Christians acknowledging a particular prouidence reaching to all actions and accidents of this life this principle cannot but be perswasiue for patience and silence those many murmurings of our hearts against the basenesse and indignitie of the instruments Secondly in afflictions wee are neerest some blessing from God It may be said DAVID the Lord will looke vpon my affliction o 2. Sam. 16.12 and doe me some good for this euill It is past may be that all afflictions of Gods children tend to their p Heb. 12.10 profit and q Rom. 8.28 worke to the good of them that loue God and are called according to his purpose In temporall things we haue seene often experiences in others wee are sure either to haue some sinne more mortified or some grace more quickned some good or other thinke the Crosse makes way for Thirdly r 1. Cor. 10.13 The issue comes with the temptation neuer comes affliction without his grace accompanying it that the issue may be comfortable and ioyous to the children of God Fourthly God rewards vltra condiguum afflicts citra condignum that perswasion whoso carryes is acquainted with his foule sinnes willingly prayes with AVSTINE Hic vre hic sica vt in aeternum parcas Obser Wee told you before So should Gods people be acquainted as well with the hardship as with the comfort as well with the sowre as with the sweet of Christian practice as our Sauiour promising his Disciples peace in him ſ Ioh. 16.33 Matt. 10.16 17 Act. 14.22 foretells their afflictions in the world For first vnexpectednesse besides that it makes them more grieuous Secondly It disaduantageth them also in their armour and preparation to beare them praemoniti praemuniti Vse It is foolish discretion therefore that many aduise to a Minister either as false prophets to crie Peace peace all shall be well or in wisedome as they terme it to conceale from Nouices the hardship they shall meet withall in Christianitie whence it comes that meeting with the Crosse either they goe backe as missing the ease they promised themselues in Christian courses or else are found vnprouided in dayes of affliction It is meet for vs to preferre the wisdome of Gods Spirit before our owne carnall discretion if our Sauiour and his Apostles thought meete to forewarne of the Crosse who are wee that wee should thinke a contrarie course more conuenient I say then as the wise man When thou entrest Gods seruice expect affliction Obiect Lest any say If the case be thus with Gods children it is good for a man to continue as he is Answ It were true perhaps if there were no life after this or if it were possible to reioyce with the world and to raigne with Christ but consider first that endlesse life is first to be prouided for and the way to that happinesse lyes by t Act. 14.22 the Crosse Secondly it is not possible in this life and that to come to haue u Luk. 16.25 comfort as Abraham intimates to the damned Glutton Hieronym Difficile imò impossibile est vt praesentibus quis futuris fruatur bonis vt hic ventrem ibi mentem impleat vt de delitijs transeat ad delitias Lest the condition seeme hard consider the sweet fruits of bitterest afflictions First they are meanes to x 1. Cor. 11.32 exempt from condemnation Secondly to make y Heb. 12.11 partakers of the quiet fruit of righteousnesse Thirdly are attended with their z 2. Cor. 1.5 comforts Fourthly a 2. Cor. 4.17 worke to vs the incomparable crowne of glorie VERS 5. For this cause when I could no longer forbeare I sent to know your Faith lest by some meanes the Tempter haue tempted you and our labour be in vaine A Second end of Pauls sending Timothy is here expressed to know their Faith that is their continuance therein which curious care of the Apostle was furthered by a double feare First of the Tempters malice Secondly of their defection To know your Faith Quest Could Paul be doubtfull of their Faith hauing seene so excellent fruits thereof in their patience zeale conuersion Answ Charitie inclined the Apostle to firme perswasion of the best yet first he was not ignorant that mans b Ier. 17.9 heart is deceitfull and knew well what our Sauiour taught of some c Matt. 13.21 beleeuing for a time Secondly though vtter Apostasie from faith fall not
if we pray as we ought They ill prouide for their comfort in temptation that vnder pretence of vnworthinesse to obtayne or coldnesse in Prayer neglect this Ordinance of God that to all other the spirituall armour u Ephes 6.18 Bernard giues strength Grauis equidem nobis est inimici tentatio sed longè grauior illi oratio nostra Thirdly To these let be added the complete armour mentioned by the Apostle Fourthly Obseruance of Satans wiles and our owne infirmities where his greatest likelihood is to preuayle Secondly The censure is not harsh to say of any entising to euil that they are instruments or x Iob. 8.44 Children of the Deuill whose works ethey do whose nature they resemble One said once Quot peccata tot Daemonia so many euils so many Deuils we may truly say so many Tempters so many incarnate Deuils A people rise in euery place Pharises were not more painfull y Mat. 23.15 to make Proselites then they partners in their excesse of ryot z Prou. 4.15 Their sleepe departs except they cause some to fall Our Sauiour stucke not to call a Mat. 16.23 PETER Satan in that case Quest How may Satanicall temptations bee discerned from those of our owne concupiscence Answ I thinke with Bernard Bern. in Cantic Serm. 32. it is scarce possible to put exact difference neither is it much materiall to know This hold for a rule Whatsoeuer thought exalteth it selfe b 2. Cor. 10.5 against the obedience of Christ is a temptation whether from Satan or from thine owne heart is somewhat curious to inquire our care should be not to consent thereto Obser The Tempter The Deuill then is a Tempter but sure wee are he is no inforcer Hee may suggest perswade prouoke to euill enforce hee can no man to yeeld to his temptations There is a threefold libertie of the will First from sinne Secondly from miserie Thirdly from necessitie The two first we lost in ADAM from necessitie and coaction the will is still so free that if it could be constrayned it were no will Therefore the Lord in conuersion forceth not the will but sweetly inclines it The Deuill in temptation compels not but perswades it Truly said the Heathen Nemo nolens malus and nemo peccat inuitus Not a Beare or Lyon but a Serpent supplanted our first Parents a creature not stronger but more subtle then others Serpens Bern de duplici Baptismo ô EVA decepit te decepit profectò non impulit aut coegit The euill spirit returning ingreditur non irruit eum alijs septem nequioribus non fortioribus Quest How then say we of Gods Childrens infirmities they are inuoluntary sinnes Answ First simply and in euery respect inuoluntary they are not their actions are of mixt Nature in part voluntary partly inuoluntary because the consent is not full Secondly In Gods Children is flesh and Spirit the will is partly fleshly partly spirituall as farre as it is spirituall it consents not but quâ carnalis it yeelds willingly to motions of euill This once we are sure force there can none bee offered to the will The Deuill may tempt hee cannot enforce Therefore Eue desiring in best manner to excuse her selfe complaynes of deceit not of constraint The Serpent c Gen. 3.13 beguiled me and I did eate Vse So that vainely men attempt excuse of their wilfull sinnes by deriuing their blame from themselues to the Deuill Obiect The Deuill forsooth ought them a spite therefore drew them to Theft Murther c. Answ First it is hard to say whether in thy particulars the Deuill had any finger Out of the d Mat. 15.19 heart come euill thoughts Murthers Blasphemie c. as waters issue from their Fountayne Secondly say the worst thou canst of the Deuill all is but this he tempted cast the thought into thy heart perswaded and prouoked to euill he forced not to consent that power if he had hee would in the vtmost extent vse against Gods children Thine owne will blame as much or more then the Deuill his temptations till thou consent are thy crosses not thy sinnes thy will onely makes them thy sinnes Away therefore with such Fig-leaues and remember it as one propertie of confession to which pardon of sinne is promised to accuse rather then excuse the sinner vnto God who euer finds a child of God in prayer for pardon accusing the Deuill and not rather himselfe I e Psal 51.4 haue sinned and done wickedly in thy sight saith Dauid yet it is likely that as to the numbring of the people so to Adulterie and Murther Satan was the prouoker And our labour should be in vaine Quest How vaine whether in respect of God his purpose or of the Apostles preaching or of the people Answ Not in respect of God his purpose hee alwayes attaynes in sending his Word to any people to his Name comes glorie what euer are the issues of our Ministerie f Isai 55.10 11 As the Snow and Raine returne not emptie but accomplish that whereto hee sends them so is his Word At least the refractarie shall know there hath beene g Ezech. 2.5 a Prophet amongst them Nor in respect of the Apostle We are vnto God a h 2. Cor. 2.15 sweet sauour in them that are saued and in them that perish hee that laboured in vaine and spent his strength i Isai 49.4 yet knew his labour was with the Lord and his worke with his God It remaynes then that he intends it vaine in respect of the people in case they had giuen way to Satan and reuolted from the Faith Obser Apostasie and defection from Faith and Obedience makes the Ministerie all things vaine vnto vs. Therefore Paul feared he had k Gal. 4.11 laboured in vaine amongst Galatians perceiuing their begun defection from the Gospell they had receiued and haue l Gal. 3.4 yee suffered so many things in vaine hee intimates their passions and patience all would bee vaine to them in case of their reuolt Compare Ezech. 3.20 2. Ioh. 8. For the Crowne of life is promised not to beginners but to those that continue Vse Let me exhort therefore in Saint Iohns words Looke to your selues that you lose not the things yee haue wrought There are amongst vs many whose beginnings are comfortable It shall be farre from me to doubt of their perseuerance yet let mee say as PAVL m Heb. 13.22 Suffer the words of exhortation Caueats are not amisse to them whose zeale is most feruent especially in these times wherein wee see iniquitie abounding and n Matt. 24.12 the loue of many waxen cold Brethren how many haue we seene of excellent beginnings and proceedings yet growne wearie of well-doing And allured with ease or profits of this life or affrighted with reproches c. horresco referens turned backe from the holy Commandement giuen vnto them Let their falls be our feares or cautions at least to
make vs watchfull how we giue way to like temptations In all is the same inclination naturall to Apostasie and were it not wee are o 1. Pet. 1.5 kept by Gods power to saluation like would be our issue I beseech you therefore beware how yee p 2. Cor. 6.1 receiue the grace of God in vaine lose not the reward of your hearing praying obeying all things feare to be noted of backesliding or to abate any thing of your discreet feruour No state is more discomfortable then that of Apostasie better neuer to haue knowne then q 2. Pet. 2.21 knowing to turne backe from the holy Commandement Will it be amisse to acquaint you with the wiles of Satan and by what degrees he insensibly drawes many into that state First from feruencie he leades to temper to moderation as plausibly hee termes the r Reuel 3.15 lukewarme worst temper of the soule in deuotion Not good he saith to be ouer-egre we may Å¿ Eccl. 7.16 be iust ouer-much there is a reason in all things by which pretence of discretion how many haue left their first loue and falne into profane neutralitie Secondly alluring to carnall libertie vpon former euidences of Gods fauour and suggestion of vnchangeablenesse of Gods loue and the irreuocablenesse of his gifts and calling True suggestions But how I wonder can they thinke themselues amongst the Called according to Gods purpose that turne his grace into wantonnesse when as the t 2. Pet. 1.10 2. Tim. 2.21 euidence of that calling and election is care to depart from euill They should remember that though it be necessarie to repent in hope yet it is dangerous to sinne in hope * Bernard de Annunc serm 3. It is Infidelis fiducia solius maledictionis capax quando in spe peccamus Cause enough such haue to feare lest former signes of grace were shaddowes only of that grace that saues or the Hypocrites flashes their strong delusions Thirdly there is yet a third and it is much amongst men that loue to make experiments in earthly vanities and to proue whether it be not possible to preserue their wisedome with a little indulgence to the flesh Salomon in that humour made shipwracke of good conscience u Eccl. 2.3 whiles he desired to proue his heart with worldly vanities to see whether they could affoord him any such contentment as worldlings fancied to themselues therein In this case it is safest First to rest in Faith of the Word of God It tells thee all is x Eccl. 12.13 vaine to the feare of God beleeue it without proofe Secondly in euils it is safest to learne by other mens rather then by our owne experience Beleeue their relation that hauing glutted themselues therewith crie out of nothing but vanitie and vexation of spirit Were he not a mad man that seeing the infectiousnesse of the pestilence or leprosie in others experience would for more sensible proofe aduenture into infected houses should we not thinke him out of his wits that would not beleeue the fire will burne till hee had throwne himselfe into a scorching flame as furious and infatuate are they that throw themselues into the mouth of the Deuill to proue experiments of possibilitie in the rescue Annexe we preseruatiues against this dangerous euill First beware of y Psal 19.13 presumptuous sinnes sinnes against conscience and in pride and contempt of God committed If any shall z Deut. 29.19 20. blesse himselfe in his wickednesse vpon hope of Gods mercy to that mans sinnes the Lord will not be mercifull Secondly feare to a Ephes 4.30 quench or smother the sweet motions of Gods Spirit that would leade thee to perfection Thirdly in Gods seruice seeke not earthly things as if they were the reward of Religion By this occasion many haue reuolted from Faith and all feare of God for that they b Mal. 3.14 15. missed that ease and honour they aymed at in entring religious courses VERS 6.7 But now when TIMOTHEVS came from you to vs and brought vs good tydings of your Faith and Charitie and that yee haue good remembrance of vs alwayes desiring greatly to see vs as we also to see you Therefore Brethren wee were comforted ouer you in all our affliction and distresse by your Faith HItherto of Timothees sending to Thessalonica together with the causes thereof followes his returne thence and the report hee makes to the Apostle touching their gracious estate wherein are obserueable First the matter of the tydings and relation Secondly the effects of it in the Apostle The things he makes relation of are First their Faith Secondly loue to the Saints Thirdly specialtie of loue to the Apostle declared by two effects and properties of loue First remembrance of him Secondly and desire to see him The effects in Paul are First Comfort Secondly Life Thirdly Thanksgiuing Fourthly Prayer c. Obser Of your Faith and Charitie The frequent coniunction of these Graces in the Apostles writings occasions to obserue their vndoubtfull concurrence in the hearts of Christians Compare Col. 1.4 Philem. ver 5. 1. Thes 1. vers 3. c. Thom. 1.2 q 65. art 4. The question is ancient amongst Popish Schoolemen especially the followers of Thomas And is thus resolued To Faith they assigne a double subsistence one in genere Naturae the other in genere Moris The meaning of their termes thus conceiue Faith they say hath the truth of his subsistence in genere Naturae when it hath all the essentials of its Nature Scot. in 3. Dist 36. ad Art 4. whereby it is distinct from other intellectuall habits and is principle of the proper acts thereof in respect of its proper obiects Suppose when there is wrought in a man a firme and voluntarie assent to diuine Reuelations for the authoritie sake of the diuine Reuealer Such Faith true in it kind who can denie may be without Charitie Faith true in genere Moris when it is growne to haue a vertuous subsistence in vs that is as Scotus interpreteth an acceptablenesse with God and becomes to be a disposition to beatitude and fit to attayne the vtmost superexcedent end This they confesse is not nor can be without Charitie In which opinion beside more obscure and Philosophicall explication what great oddes can bee discerned from that wee teach Euen we confesse there may be true Faith where Charitie is not true in it kind assenting firmely to the whole truth of God which some call Catholike some Historicall Faith But that there should bee iustifying Faith and such as giues vs interest to Christs righteousnesse and eternall life without Charitie wee hold a dreame phantasticall hauing no footing in the Word of God Faith that iustifies c Gal. 5.6 workes by loue If there bee any that workes not by loue Saint Iames saith d Iam. 2.26 it is a corps of Faith without life and power to iustifie vs in the sight of God yet followes it not hence
the persons thus seemingly neglected The Image of GOD the onely Load-stone of gracious affections perhaps in them hath more naeues and blemishes They make not so streight steps to their feet perhaps are after a fort t 2. Pet. 2.13 spots and blots in our Assemblies and too foule blemishes of their holy Profession I say not for particular infirmities they should bee excluded from our loue u 1. Pet. 4.8 Loue couers a multitude of sinnes Yet may not such bee offended if in such case they see not like manifestation of entyrest loue Austine August de doct Christ that thinkes our loue should bee equall to all in respect of the affection yet allowes a difference to be made in the effects thereof Wherefore it shall behooue them to wipe away those spots wherewith they blemish the amiable beautie of Gods Image that drawes affections of his Children And for vs all let it bee our care to labour for as much eminence in Grace as wee desire to haue in Gods Childrens loue The second thing here obseruable is how to Paul The man by whose Ministery they were conuerted the specialtie of their affection was carryed Where worthy our notice is the affection of a people that hath tasted the power and comfort of the Ministery Obser How deare to such those Ministers are by whom they haue receiued Comfort Conuersion Confirmation a Rom. 10.15 Their feete are beautifull The peoples dearest things their b Gal. 4.15 right eyes their c Rom. 16.4 liues are not thought too deare for them Examples LYDIA and the Iayler Vse So that they carry with them blacke markes of vnregenerate men and such as neuer tasted the power and comfort of our Ministery to whom our persons and Ministerie is so odious and except God giue them repentance for this besides all their other sinnes of reprobation Marke such men and tell mee if you finde them not the most prophane and ignorant in the Congregation And doe you wonder if to such men our persons be odious If Christ himselfe were on earth to preach vnto them I doubt not but hee should taste like measures as we yea as himselfe did at the hands of the Iewes Obser As we to see you So should there be recursus gratiarum an intercourse and exchange of kindnesse betwixt Minister and people Saint Paul cals for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That seeing d 2. Cor. 6.12 13 his heart was enlarged they should not bee straightned in their bowels Vse In this case I wish the complaint were not too iust on both parts Ministers of the people paynes they thinke they take neuer enough though they spend their strength Recompence other then words or kinde lookes they receiue from few I say as Paul If e 1. Cor. 9.11 you reape their spirituall things is it much to impart your carnals The people againe plaint as much of their Ministers they will haue their due but care not to doe their dutie There should be recursus gratiarum They are vnthankfull people that receiuing benefit of our Ministery returne no recompence of their loue and kindnesse And they are vnconscionable Ministers that take the hyre of Labourers and liue as Loyterers VERS 7. Therefore Brethren wee were comforted ouer you in all our affliction and distresse c. THE effects of this good tydings in the Apostle follow to bee treated the first is comfort and a kinde of sweetning the newes of their faith brought to his afflictions Obser Of all comforts the people can affoord to their Ministers there is none like this their holy courses continued See how Paul amplifies it It comforted him in all his afflictions put a new kind of life into him filled him with ioy vnspeakeable Like affection hee expresseth when exhorthing to vnitie he presseth it by this issue f Philip. 2.2 his ioy should bee fufilled q. d. still hee should thinke something lacking to his ioy whiles discords and such like fruits of the flesh bare sway in the people and as if nothing could bee added to his ioy if they walked as became the Gospell so speakes he With like minde Saint Iohn professeth Hee had no g 3. Iohn 4. greater ioy then to heare of his Children how they walked in the Truth As to a Father discreet and kindly affected no comfort is greater then the gracious demeanour of his Children I say then as PAVL h Philip. 2.2 Fulfill our ioy make our liues comfortable sweeten the bitternesse of our afflictions with your constancie in holy courses I dare say it is neyther your ciuill courtesie nor protection nor liberalitie nor any thing that can yeeld vs halfe the solace that the sight of your holy behauiour Wonder you at it First Gods Glory which wee hold more precious then our liues is hereby aduanced Secondly The assurance of our Calling our Crowne hangs after a sort hereon Thirdly The profit will bee yours whiles by this meanes wee are i Heb. 13.17 encouraged with more cheerefulnesse to doe our dutie As it euen k Ier. 20.8 9. kils our spirits to labour without fruit If these things mooue not oh yet let the comfort of your owne soules sway you Our ioy is something by your obedience yours will bee more l Psal 34.8 Taste and see how gracious the Lord is Once try the sweetnesse m Gal. 6.16 and peace that is felt in holy Courses Now heare how great cause haue we to complaine of a barbarous affection in our people Therefore running to the excesse of Ryot because they know it is Gall and Worme-wood to our soules Alas Brethren what haue wee deserued so ill at your hands that you should thus delight in our discomfort that spend our strength to saue your soules This account make how euer the griefe is ours for the present the horrour at last will be yours yee shall find it true that Abner speakes in his monition to IOAB n 2. Sam. 2.26 Surely it will be bitternesse in the latter end VERS 8. For now we liue if yee stand fast in the Lord. THE second effect life we liue if ye stand fast And not otherwise Life hath diuers degrees Hee liues that hath but breath or heat left in him more hee that hath vse of sense and motion Vita is vitalis when it is led with cheerfulnesse and ioy of heart Paul was aliue when he said o Rom. 7.9 he dyed but his life was as death discomfortable and bitter to him Enuie p Iob 5.2 stayes the silly one He liues in that death but is as dead because hee enioyeth not himselfe That the sense is this our life is liuely through the comfort wee feele in your perseuerance Some helpe we haue here for fuller vnderstanding of the sixt precept Wee vsually scant the sense of GODS Commandements whence it is that we so much fayle in humbling our selues for our transgressions and rest contented with meere ciuilitie crying out of
more of their lewd manners then of their learned Language Let Gods call bee our Load-starre His hand as the Cloud to Israel to mooue or pause according as it giues direction VERS 12. And the Lord make you to increase and abound in loue c. THE second thing requested is their increase and abounding in loue where the obiect and inducement is annexed Quest What may the Reason bee why hee insists so especially in loue Answ Exhortations to speciall duties yee may obserue vsually to haue one of these Reasons First Speciall defects in the people which was the reason the Apostle so much vrgeth e 1. Cor. 1.10 11 vnitie vpon the Corinthians f 2. Thess 3.10 11. labour to Thessalonians Secondly Speciall excellencie of the dutie Rather g 1. Cor. 14.1 prophecie then tongues rather h 12.31 charitie then all gifts It is the most excellent way Both perhaps had place in this people rathest the latter but thereof before and after The obiect wee here take notice of towards your selues and towards all men Obser The propertie of Christian loue is here obseruable imbracing all men onely seruato ordine So runnes the Precept * Mat. 22.39 Loue thy Neighbour whether he be so by co-habitation or friendly affection or Grace or Nature There is none but in one of these degrees is Neighbour vnto vs. Dauid indeed professeth i Psal 139.21 his hatred of Gods enemies But his hatred by the common glosse was of their sinnes not of their persons And though all offices of loue may not be extended to all yet some there are that may If wee mourne for reiection of those whom God hath cast off as k 1. Sam. 16.1 SAMVEL for SAVL l Rom. 9.2 3. PAVL for the Iewes there may seeme some errour but it is error amoris m Luk. 19.41 Christ weepes ouer Ierusalem If any should be excluded most probably our owne or Gods enemies for personall enemies the Precept is direct n Mat. 5.44 Loue your enemies And in as much as we know not whether Gods enemies shall persist in that state when they curse we must blesse and pray for them that persecute So o Luk. 23.34 Christ for Iewes crucifying and blaspheming p Acts 7.60 STEPHEN for his enemies stoning him to death Vse Pharisaical loue is detected hereby to be nothing lesse then Christian so limited by them to Neighbours in affection First Enmitie they professed to enemies Loue they limited to friends onely Their Sectaries still remaine amongst seeming Christians First yet saith our Sauiour Our q Mat. 5.45 heauenly Father whose children we would seeme doth good to the vnkind neither are we his children except in that extension of loue we resemble him Secondly and amongst r Luk. 6.32 33. Publicans and sinners it is receiued to retaliate kindnesse and to exchange good turnes Christian Charity should goe one straine beyond Heathenish loue To requite good for good is ciuill courtesie euill for euill malicious policie euill for good hatefull ingratitude good for euill onely Christian Charitie Secondly There are whose loue reacheth no farther then their Neighbours by cohabitation such was Sodomites loue The ſ Gen. 19.9 name of a stranger was odious vnto them Amongst Israelites the Lord assignes them t Exod. 23.9 to care no lesse then Widdowes and Fatherlesse And though wee yet know not by experience the heart of a stranger yet wee know not what we may doe u Heb. 13.3 We are yet in the bodie It may bee our lot as of ancient Saints to x Heb. 11.37 wander vp and downe destitute and to liue in exile Thirdly What should I speake of those whose loue scarce euer lookes out of their owne doores right Nabals in their greatest abundance Christians may we call these so scanted in their Charitie Charitie is a y Prou. 5.16 fountaine whose waters streame out as Riuers into the streets interdicting to none taste of necessary kindnesse Obser The inducements follow First his owne example As wee to you So ought Ministers to exemplifie in their liues what they prescribe to others See 1. Pet. 5.3 1. Tim. 4.12 First Else grow our persons and prescripts contemptible By being z 1. Tim. 12. types we preuent contempt The Scribes could not a Mat. 7.29 teach with authoritie in likelihood therefore because they bound heauie burthens for others shoulders b Mat. 23.4 mooued them not with the least of their fingers Secondly Yea holiest duties grow lothsome as the c 1. Sam. 2.17 people abhorred the Sacrifices through the lewd liues of the Priests Thirdly And our selues become d 1. Cor. 9.27 Cast-awayes hauing preached to others with some furtherance of their Saluation As Noahs Shipwrights built the Arke themselues perishing in the Deluge Vse Now LORD e Deut. 33.8 let thy Thummim and thy Vrim bee vpon thy holy ones that wee may all endeuour to ioyne to our light of doctrine integritie of life Of scandalous Ministers it is hard to say whether they doe more good by teaching or harme by their lewd practice the f Mat. 23.3 wisedome prescribed by our Sauiour is rare in our people Validior est operis quà m oris vox and plus mouent exempla quà m verba They seeing our neglects grow presently of opinion the duties are not so necessary nor the sinnes so dangerous when their Teachers are in both respects so dissolute Glorious is the reward of gracious Ministers and their g Dan. 12.3 recompence eminent As much more intolerable their h Mat. 23. damnation in case they blemish and preiudice the holy Doctrine by their lewd conuersation Secondly Thinke it spoken to you all as many as are called after the Name of the Lord he that said we are lights of the World commanded you also to i Phil. 2.15 shine as Lights in the middest of a crooked Generation k Tit. 2.10 to adorne the Gospell and l 1. Pet. 2.12 to winne aliens to loue of the truth by blamelesse conuersation It is vsuall with people to note Moates of Ministers and wee they say must liue as we teach else woe vnto vs. But is it not as true of you you must liue as you professe for though our fals hurt as fulmina yet yours as grandines And what auayles it to prescribe to children or to correct their disobedience whiles your selues practise what you condemne and chasten in them neglect doing of what you prescribe them VERS 13. To the end hee may establish your hearts vnblameable in holinesse THE second inducement is consideration of the gracious effect of their growth and abounding in loue in as much as hence flowes hereon depends their stablishing in vnblameable holinesse Obser The points are two First There is no stablenes of Grace seuered from Charitie Conceiue there are Graces transeunt as there are others permanent There is a m Mat. 13.21 temporary as well as
toucheth them not at least tactu qualitatiuo so as to alter the disposition of their hearts and their propension to holinesse Answ Suppose it true first yet are not Caueats needlesse to men stablished in Grace as being preseruatiues against securitie and sanctified meanes to further perseuerance secondly but let it withall be remembred there are gifts of the holy Ghost incident vnto Cast-awayes Illumination Restraint c. some steps and degrees to Sanctification they also haue their taste of the Heauenly gift of the good Word of God of the Powers of the world to come dispositions and the inchoate habits of true Sanctification they are truly made partakers of who yet many of them fall away And let their fearefull relapsings be our feares and encrease our care to depart from Iniquitie VERS 9.10 But as touching brotherly loue yee need not that I write vnto you For yee your selues are taught of God to loue one another And indeed yee doe it towards all the Brethren which are in all Macedonia But we beseech you Brethren that yee encrease more and more HItherto of those two branches of Sanctitie Chastitie and Iustice A third is here specified Brotherly loue wherein are considerable first the dutie it selfe secondly the manner of propounding thirdly the reason why the Exhortation is so carried Touching this maine part of Holinesse loue of Brethren the surest euidence of our c 1. Iob. 3.14 translation from death to life the d Ioh. 13.35 Cognisance of a Disciple if it be enquired what it is thus conceiue it to be that fauourable and well-wishing affection that is in Gods children one towards another for Grace sake It implieth three things first loue of brethren secondly as brethren thirdly in brotherly manner First The speciall obiect of this loue are the brethren vnder that name come all that are e 2. Pet. 1.1 partakers of like precious faith and Spirit of adoption with our selues Not but that some degrees and offices of loue are due to enemies and aliens but the specialtie of affection is carried to such as are actually Gods children Secondly The Load-stone of this loue is their Brotherhood Disciples are loued f Mat. 10.42 eo nomine because they are Disciples Gods children because they are his children stamped with his Image sealed with his Spirit Thirdly The Modus is Brotherly that is first It is naturall and kindly flowing from inward propension and selfe-inclination needs no outward allurements or prouocations to procure it The very name of a Brother is potent enough to draw affections Secondly Impartiall whether poore or rich c. except where naturall affections are quite extinct the bowels yearne after brethren Thirdly Intire and feruent nothing breakes the bond of brotherly loue Proportionally thinke of Christian amitie in men partakers of the Spirit of adoption The euidences and fruits of it are first tenderest compassion and fellow-feeling of miseries secondly succouring their distresses and chearefull g Rom. 12.13 distributing to their necessities thirdly sociall conuersing together for mutuall comfort and edification So was the custome of ancient Saints and those were the times when Grace thriued in Gods children Now I know not how Brethren haue almost forgotten that they are Brethren and euery man stands aloofe when necessitie requires their succour My brethren these things ought not so to be We are all children of one Father partaking the same Spirit of adoption haue one hope of the same heauenly inheritance and that shared for the measures of it according h Mat. 25.34 35 40. as our loue and the workes thereof are more or lesse abundant The nature of the dutie is thus the exhortation to it we see carried Rhetorically the Apostle Orator-like insinuating himselfe and entering their bosomes as it were in transcursu With like artificium wee see him almost i 2. Cor. 9.1 wresting from Corinthians their contribution when Rhetorically he seemes to passe by that which his desire is to presse with greatest instance And how perswasiue with k Act. 26.27 28 Agrippa was that acknowledgement of his present faith Truth is the good opinion of him that perswades is more then many Arguments alluring and perswasiue with euery ingenuous disposition Withall wee must heed the differences betwixt flatterie and this holy Rhetorique First Flatterie ascribes good things where they are not This pious Rhetorique will see ground for commendation Secondly the flatterers aime in commendation is his owne commoditie These heauenly Orators therefore insinuate that they may lead on the people to constancie in good duties Like prudence is requisite in vs to prouoke to holy duties take notice of and commend the good that is in any thou knowest not what heartening prudent commendation may be vnto him The Lord himselfe lets passe no good thing in any though clouded with infirmities without laudatorie notice of it See Apoc. 2. 3. The harshnesse of many in their censures readier to vilifie the best things then to couer their imperfections how many hath it kept from entertaining holy courses If any be for the present alien though not without apparent hope of reclaiming he is straightwaies censured as another Elymas l Act. 13.10 enemie to all goodnesse and child of the Deuill Yea where Charitie cannot but discerne Seeds and beginnings of Grace except they haue presently attained the perfection of others all is as nothing But if by infirmitie any haue fallen though but in a particular all his former righteousnesse must be forgotten and in the sinne he hath done or not done but is fancied to haue committed he must die to our good opinion Learne wee to acknowledge and cherish by commendation the smallest good things in any wee know not how we may preuaile to lead on to perfection it is naturall to all men to be led with prayse And Gods Spirit tempering himselfe to our naturall inclination forgets not m Philip. 4.8 by that argument to perswade to holinesse For ye are taught of God to loue The reason why he is so sparing in pressing this maine part of Sanctitie is here subioyned Because they were taught of God to loue one another which also he euidenceth by their fact they did it to the brethren in Macedonia The inference of Enthusiasts and such like Phanaticall spirits hence is this that there is no necessarie vse of the externall Ministerie to Gods children because as the Apostle here affirmes they are all taught of God by his Spirit Yet if we consult with the same Apostle first he teacheth the Ministerie necessarie till such time as we are made n Eph. 4.12 13. perfect in Iesus Christ secondly chargeth not to o 1. Thess 5.20 despise Prophecie nor to forsake the Assemblies of Saints Because first decayes of Grace are incident into the most sanctified secondly dulnesse of Spirit growes vpon the most feruent thirdly forgetfulnesse of things best known creepes vpon the most mindfull fourthly and who can say he hath
attained perfection Sith then to helpe all these defects the Ministerie is ordained and by it the Spirit is effectuall who shall dare separate what God will haue ioyned together Answers to the Argument are thus framed first the Apostle must be vnderstood coÌ„paratiuely not as meaning they had no need of his commonefaction but not such need as men auerse from charitie Examples we want not of Sentences many in shew simple and vniuersall yet to be vnderstood ex parte and in comparison If yee were blind yee should haue p Ioh. 9.41 no sinne that is none in comparison not simply none Christ sent me q 1. Cor. 1.17 not to baptize but to preach the Gospell not so much to baptize as to preach Secondly though to instruct them as ignorants was needlesse yet to admonish and excite them as deficient in the measures of loue was not vnnecessarie and thereto tends the correction subioyned Obser Leauing them we take the Obseruation affoorded vs by the Apostle thus Gods teaching is alwayes effectuall and perswasiue it workes what it prescribes God teacheth two wayes first outwardly by his Ministers that is not alwayes thus effectuall secondly inwardly by his Spirit the degrees are two first enlightening the mind to know what by his Ministers he propounds secondly effectuall inclining the will and affectons to embrace and prosecute the duties knowne Euery one that hath heard and r Ioh. 6 45. hath learned of the Father commeth vnto Christ that is beleeueth in him Haec gratia à nullo duro corde respuitur August de praedestinat Sanct. cap. 8. God putteth his Law in their hearts and writeth it in their inward parts and so causeth them to walke in his Statutes Ezech. 36. How the Lord preuailes thus with the will of man is questioned betwixt vs and â—alâ—e Pelagians It pleaseth them that the Lord propounds to vs only pleasing obiects August in Ioan. traectat 26. fit to allure the will as when a shepheard shewes a greene bough to a sheepe or a father nuts and such like pleasances to his child fit to allure them As if there were some fitnesse in nature to be allured with spirituall things and the propension to bee affected with them were not of Gods meere inspiâ—ement and infusion First then said Paul amisse It is God that Å¿ Phil. â— 13 workes in vs to will and doe Secondly and vainely prayeth God to t Heb. 13.21 worke in vs what is wel-pleasing in his sight Thirdly as vnfittingly hath Moses taught the naturall u Gen. 6.5 inclination of the heart to be onely euill Fourthly and Paul put x Rom. 8.7 enmitie betwixt wisdome of the flesh and the Law of God Fiftly the heart saith Ezekiel must be y Ezech. 36.26 27. changed by the Spirit of God before we can walke in the Lords Statutes Sixtly and by old Schoole-Diuinitie the habits of Faith Hope and Charitie are infused rather then drawne out of the power of the soule And this is Gods teaching whereof the Apostle here speakes the giuing of Gracious abilities to doe that which is pleasing in his sight and not onely the exciting of the naturall power of the will and alluring it by pleasing obiects as Semipelagians dreame What euer the maner is the effect and fruit is ablenesse to doe and actuall doing what the Lord thus teacheth So that if any would know whether hee bee taught of God the surest euidence of election and our being within the couenant of Grace his Gracious abilities to holy dueties must be examined It is true of all such that Paul speakes of himselfe they z Phil. 4.13 can doe all things through Christ that strengtheneth them and in comfortable measure practise whatsoeuer the Lord prescribes knowing beleeuing louing obeying the truth So that it is meere hypocrisie that pretends absolute disability Abilitie is of two sorts First complete which is not incident into this life Secondly Competent for acceptation whereof all taught of God are made partakers First a Heb. 13.18 desiring in al things to liue honestly Secondly b Act. 24.16 endeuouring to keepe good conscience before God and man Thirdly c Iob 1.1 eschewing euill and working righteousnesse Fourthly and d Mar. 9.24 mourning for defects in obedience VERS 10. But wee beseech you Brethren that yee increase more and more THe exercise of loue in this people hath beene commended lest the commonefaction might seeme vnnecessary the Apostle corrects himselfe that they might not seeme to haue attained perfection or in no respect to want admonition There is in this verse something tending to their prayse as that to the Brethren of Macedonia their loue was extended something also wherein their defect is noted that to Macedonians onely their countrimen their loue was limited wherefore they are exhorted to increase more and more Obser The increase of charitie may be doubly conceiued It growes first extensiuely secondly intensiuely Extensiuely when it enlargeth it selfe to more persons then at first imbraced Truth is charitie the larger and wider it is the better Therefore yee may obserue restrained charitie alwayes to heare ill in Scripture as in Pharises limiting their loue e Mat. 5.43 to friends and such as were able and willing to f Luk. 6.34 retaliate kindnesse As on the contrary Abrahams beneficence is hereby amplified that it was almost g Heb. 13.2 promiscuous Not but that in some offices and measures of loue some may haue preeminence but vtterly it is a fault amongst vs if any especially of Gods people be excluded Reasons First the neerer wee come to our h Mat. 5.45 paterne in louing the more commendable is our charitie Secondly and to be impartiall in loue is no small euidence that our loue is without dissimulation Vse Be iealous of loue limited to men eminent in Grace or dignitie or linked vnto thee in amitie or cohabitation Some preferment let them haue in measures of loue Yet thinke first the meanest in Christs body are fellow members i 1. Cor. 12.22 and necessarie Secondly and no beleeuer is now k Ephe. 2.13 an alien Thirdly and Religion makes vs l Rom. 12.16 Psal 119.63 equall if it findes vs not so Intensiuely Charitie is conceiued to grow when the feruour of it is increased Such adding to the degrees of Grace receiued is necessary in all gifts most in charitie As being first m 1. Cor. 13. tot most fertile of all good fruits Secondly strongest bridle to corruption Thirdly that which seasoneth all other gifts and dueties Meanes to increase it first Labour to n Ephe. 3.18 comprehend with all Saints what is the height and depth and breadth and length of the Loue of God The more plentifull our apprehension of Gods loue to vs is the more are our hearts enlarged to loue God and his Saints Secondly Emptie thy heart of self-selfe-loue the bane and breakenecke of Christian Charitie Thirdly Be not curious
to prie into the infirmities of Brethren o 1. Pet 4 8. Loue must couer a multitude of sinnes seldome is a charitable man curious or a curious man charitable VERS 11.12 And that yee studie to bee quiet and to doe your owne businesse and to worke with your owne hands as wee commanded you That yee may walke honestly toward them that are without and that yee may haue lacke of nothing A Third breach of Sanctification here specified is the care of quiet and peaceable liuing together in Christian societie Wherin considerable are First the duety Secondly the meanes auaileable to performance of it The duetie Studie to be quiet The word signifies to seeke after with a kind of holy ambition as it were thinking it our honour to calme our turbulent spirits and to liue at peace Truth is Obser Mans honor stands in gracious practices and thereof should a Christian be ambitious It is a mans p Prou. 20.13 honour to cease from strife sayd Salomon speaking to this particular Possesse your selues in holinesse and q 1. Thes 4.4 Honour in Holinesse which is your Honour r 1. Pet. 5.5 Decke your selues said Peter with lowlinesse of mind That Grace of God how vilified soeuer amongst men yet makes vs glorious in the sight of God For Can there bee to the sonnes of men a greater honour then to hold semblance with the Maiestie of God Glorious is that Image of God wherein wee were created whereto we are renewed into which we are ſ 2. Cor. 3.38 transformed from glory to glory which also wee manifest by gracious practice Vse Hither therefore let vs turne the streame of our ambition And as Paul speakes to the Criticke Censors of his time If you will needes be iudging vse your t Rom. 14.13 iudgement in this not to put a stumbling blocke before the weake so If we will needes be ambitious hither bend our ambition to grow honourable by vertuous practice See 2. Cor. 5.9 The desire of honour and of a name amongst men is naturall and not simply to bee condemned the errour is chiefly about the means Let vs make vs u Gen. 11.4 a name say they at the building of Babel their proud attempt if it had no other issue should winne them fame amongst men How much more precious is the name of the righteous amōgst all posteritie When the name of the wicked rotteth and their memoriall perisheth with them The ambition of worldlings noted by DAVID is to call their houses after their x Psal 49.11 names to erect Monuments of costliest fabrique to perpetuate their remembrance How much better had it beene for many of them if their memorie had beene buried with them So lothsome are they become amongst men by their abominable liues that they scarce euer come into mention of Gods people but with a style like that of Ieroboam the sonne of NEBAT y 2. King 10.29 that made Israel to sinne Thus thinke we the least degree of Grace is more glorious then all the glorious aduancements that the world can afford vs. To bee quiet The quiet commended to our ambitious seeking after conceiue to import not onely peaceablenesse and shunning contentions and vaine ianglings but a contented calme conuersation opposite to tumultuous turbulencie and restlesse intermeddling with things that concerne vs not A duety much to be indeuoured in no age or Church more necessary to bee vrged then our owne abounding with so many busie spirits and restlesse Malecontents Athens it selfe nothing so mad vpon z Act. 17.21 Nouelties as our English Nation I haue wondered often to see our guises of apparell so many times disguised our people so Cameleonlike transfashioned into the Italian Spanish French any forraine forme they haue but seene in Nations where they haue traffiqued and haue thereout concluded leuitie to be after a sort our Nationall sinne It much strengthened me in the opinion to consider in matters of more weight our loue of change the Israelitish humor reuiued in vs in Church-gouernment to a 1. Sam. 8.5 be like to other Nations Though we haue seene Gods blessing on our Ministerie to the enuy of Aduersaries and admiration of Neighbour Churches and haue demonstrated our Discipline to suite with the Primitiue and Apostolicall state of the Church this yet seemes wanting that we haue not experimented forraine formes nor shaped our Altar according to the b 2. King 16.10 11. fashion fetched vs from Damascus from forrein Countries I could wish our tumultuous and almost mutinous stirrings in that kind had not made vs a reproch amongst Papists and a scandall amongst the enemies of the Gospel My prayer to God shall bee to settle vs in vnitie of minds and affections that wee may c 1. Cor. 1.10 speake and thinke one thing studying the things that concerne peace and wherewith we may edifie one another The meanes auaileable that way the Apostle prescribes vs First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To doe our owne businesse The question is here what we may call our owne businesse wherein without censure of curiositie and disturbance of peace we may imploy our selues There be that thinke the whole spirituall estate of another in euery respect alienum d Gal. 6.5 Euery man shall beare his owne burthen And are they e Gen. 4.9 their brothers keepers The truth is there is in this kind a degree of vnlawfull curiositie f Mat. 7.13 busie to inquire into other mens too slothfull to correct their owne sinnes Howbeit the charge is not vainely giuen g Leuit. 19.17 To rebuke a brother not to suffer him to sinne to h Iam. 5.19 20. conuert him that goes astray Secondly Nor hath Gods Spirit in vaine animated to the duetie by remembring first the excellencie i Mat. 18.15 of the worke Secondly the good that comes to our Neighbour Thirdly and the k 1. Pet. 2.12 Glory redounding to the Grace of God There are of a contrary spirit that with some prettie distinctions can winde themselues into all businesses In contentions they deale as Neighbours in State businesses as subiects In other mens sinnes as Christians In all humane things as men Homines sunt humanum nihil à se alienum putant Thus let vs thinke as many as loue peace with holinesse They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our owne things whatsoeuer concerne vs within compasse of our generall or personall calling They are extrauagants that wander out of those bounds Obser Our imployments then by PAVLS prescript must stay within the limits of our calling Thence was that sharpe taxe of Peter by our Sauiour l Iob. 21.22 Quid hoc adte It may be that smart reproofe made Peter giue charge against curiositie as against theft or murther no man must suffer as a thiefe or murtherer no nor as a m 1. Pet. 4.15 busibody in things that concerned him not Truth is that Polypragmaticall spirit heares ill amongst
the same shall he receiue of the Lord. Thirdly We call God Father and so he is and cannot but acknowledge his Fatherly loue to vs in Christ How should we not be perswaded that what he sees b Mat. 7.11 best for vs that he will giue vs If Peace were better for thee then Trouble Riches then Want Honor then Infamie makest thou question but the Lord would giue it thee Thou knowest not then the bowels of his Fatherly loue to thee in Christ farre exceeding the loue of the tenderest father towards the sonne of his loines Lastly let that now propounded neuer be forgotten an Argument me thinkes forcible to curbe in all men carnall emulation In those things wherein wee seeme to be disaduantaged in respect of our brethren wee are sure to haue in one kind or another our prerogatiue and priuiledge to counteruaile it VERS 16. For the Lord himselfe shall descend from Heauen with a shout with the voice of the Archangell and with the Trumpe of God and the dead in Christ shall rise first THe Explication followes first by causes principall and subseruient secondly the order of proceeding then holden Vers 16.17 In the words are three things considerable first that Christ shall come secondly the manner of his comming thirdly the effects and consequents thereof That there shall be such a glorious comming of Christ to Iudgement Scriptures plentifully proue c Act. 1.11 This same IESVS shall so come as you haue seene him goe into Heauen d Mat. 24.30 They shall see the Sonne of man comming in the Clouds with Power and great Glory e Iude 14. ENOCH the seuenth from ADAM prophecied hereof Behold the Lord commeth with ten thousands of his Saints The Lord was pleased to grant some intimation hereof to the very Heathen by their Sybillae Augustine and Eusebius record the Verses of Sybilla Erythraea to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence they had it whether by extraordinarie reuelation or by some notice from Scriptures of old Testament it is not materiall to enquire The Lord it seemes would haue extant amongst the Heathen some Predictions thereof as also of other things the better to make way for entertainment of the Gospell amongst Gentiles in the fulnesse of time when they should see the Principles thereof haue consent from their owne Writers whose Authoritie was sacred amongst them Reasons of it are many amongst many take these few first to declare the iustice and equitie of Gods secret iudgement for which cause it s called f Rom. 2.5 the day of declaring the iust iudgement of God There is at euery mans death a iudgement of absolution or condemnation passed vpon their soules according to their faith or infidelitie repentance or impenitencie but to vs as yet secret The Lord therefore hath appointed a day of generall Assise wherein euery mans works shall come to examination and publique view and all the world be forced to acknowledge the equitie of the Lords secret proceedings To this tend other actions of the Lord euidencing the same truth as g Iude 15. conuiction of all the vngodly of their vnlawfull deeds which they haue vngodlily committed Though I doubt not but its true of most men they liue and dye as those heretiques Paul speakes of h Tit. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their cōscience being witnesse iudge against them yet hath it pleased the Lord so to appoint that there shal be a farther and more publique conuiction of them that if any hypocrite shall be so impudent as to obtrude vnto the Lord the formall seruice he hath done his mouth may be stopped and his face couered with confusion when his owne heart shall tell him men and Angels witnessing he hath bin a Formallist onely in Christianitie A second reason is the execution of full vengeance vpon the bodies and soules of them that haue either ignorantly or maliciously i 2. Thes 1.8 disobeyed the Gospel And this reason is furthered by two others First though they now in their soules suffer what their sinnes haue deserued yet by their bodies the instrumēts of their soules in sinning in the same state of sencelesnesse with the bodies of Gods Saints It s meet therefore that there should be such a comming of Christ that as bodies and soules haue been fellowes in euill doing so they may both partake in the punishmēt of their abominations Secōdly moreouer it s to be considered that howsoeuer the personall acts of sinne in the vngodly are as they are acts transient and seene to die with the committers yet haue many of them a propagation along euen to a thousand generations It is said of Ieroboam He made Israel to sinne It is true not onely of the time wherein he liued but the infection of that policie and example reached to many succeeding ages The same is true of other sins and sinners the poyson and stench of their abominations continue long after the death of their first Authors Saint Iude tells vs of some in his time that walked in the way of CAIN and BALAAM Themselues were long since dead but the poyson of their example remained euen to Iudes time and will doe to the end of the world And it is not to be doubted but that all the sinnes of other men occasioned by their example shal be punished in thē as well as those that in their owne persons they committed To the end therefore that they may haue a full measure of wrath according to the full measure of their sins there must be a second comming of Christ to the vniuersall Iudgement and these are some ends in respect of the wicked I might be infinite in setting down other ends that respect Gods children As first the clearing of their innocencie to the faces of them that haue loaden them with vniust slanders and accusations Secondly the recompensing of their labours that haue not receiued in this life any visible reward And what should I tell you of the vses it hath in respect of God himselfe and his Christ How often quarrell we at the dispensations of his prouidence that hee casts prosperitie vpon the wicked and exerciseth his children with continuall afflictions There must a day come when men shall k Mal. 3.18 discerne betwixt him that serues God him that serues him not and the equity of Gods present disposition shal appeare to all men when the wicked shal be forced to confesse they found the Lord liberall to them in the things of this earth and Gods children haue all their afflictions rewarded with a full measure of glory Let vs now come to the manner of his comming and then we subioyne the vses The manner is described to be with great terror Maiestie and glory With the voyce of the Archangel and with the Trumpe of God My purpose is not vpon this occasion to enter the controuersie about the orders and degrees of dignity amongst Angels That there
Phil. 2.5 not his affection To count the afflictions of his Church after a sort our x Act. 9.4 owne Secondly They that make themselues merry with the miseries of their brethren count it a chiefe melody to see and heare the maladies of others when y Hest 3.15 SHVSHAN is in greatest perplexitie HAMAN is in the height of his iollity How many of the same spirit amongst vs triumph in the greatest miseries of their brethren that miserie of miseries a wounded spirit there are that can sooner make matter of exprobration then means of compassiō it is the fruit they say of following Sermons How euer it be true It is a z Heb. 10.31 fearefull thing to fall into the hands of God and wonderfull intolerable to wrestle with his wrath in the Conscience yet farre more heauy token of his implacable displeasure is it to liue senslesly in sin and not to be remembred with some afflictions Truely said HIEROME Magna ira est quando peccantibus non irascitur Deus It is cause of trembling when the Lord comes to a Psal 89.32 visite our offences with the rod and our sinnes with scourges but much more grieuous that he threatens by HOSHEA I will not visite their daughters when they are harlots Medicus si cessabit curare desperat Yea see how the Scripture teacheth vs from the afflictions of Gods children to inferre a farre more miserable estate of the wicked If Iudgement begin at the house of God b 1. Pet. 4.17 what shall be the end of them that obey not the Gospel I begin to plague the c Iere. 25.29 Citie where my name is called vpon and shall yee goe free If the d Prou. 11.31 righteous bee recompensed in the earth how much more the wicked and the sinner doth he so chasten the infirmities of his children what will hee doe to the presumptions of his enemies c. Remember what Salomon aduiseth in this case e Prou. 24.17 18. Reioyce not no not when thine enemie falleth neither let thy heart be glad when hee stumbleth lest the Lord see it and it disple se him and so he turne away his hand from him to thee Thirdly They that adde affliction to them whom the Lord hath wounded Giue gall for meat and vineger to quench thirst as the Iewes to our Sauiour make more bitter the afflictions of Gods children first by insolencies secondly f 2. Sam. 16. exprobations thirdly questioning sinceritie Let all such barbarous and inhumane natures remember what Dauid prayes vnto such not out of a reuengefull affection but by propheticall instinct g Psal 69.24.26 27. Powre out thine indignation vpon them and let thy wrathfull anger take hold vpon them Adde iniquity to their iniquity and let them neuer come into thy righteousnes For they persecute him whom thou hast smitten Heare what Obadiah threatens to such a people h Obad. 15. As thou hast done so shall it be done to thee thy reward shall returne vpon thine owne head Let Gods people be exhorted to beware this inhumanity and as we desire to partake comfor from God so not to withhold it from the afflicted Reasons hereto inducing First it is the end why the Lord hath beene pleased to Minister comfort to vs that we i 2. Cor. 1.4 might be able to comfort others with the same comfort wherewith our selues haue beene comforted of God Secondly The comfort we Minister to others is reflected vpon our owne soules In spirituall things no man is a loser by communication No man loseth knowledge by instructing the ignorant nor abates his owne zeale by inflaming the zeale of others nor impaires his owne comfort but increaseth it by Ministring comfort to the distressed Thirdly God himselfe becomes our debter by promise to k Psal 41.1 2. recompence it into our bosomes Fourthly The soules of the afflicted l 2. Tim. 1.16.17 shall blesse thee The matter or meanes of comfort followeth with these words Obser The best comforts are they that are drawne from doctrines of the Scriptures m Rom. 15.14 Scripture-comforts are the comforts indeede Scripture-comforts exceed all others in three specialties First they are more solid because more true the very pith and marrow of comfort is contained in Scripture there is that the weary soule may rest and build vpon This saith DAVID is my n Psal 119.50 comfort in mine affliction o Psal 119.52 Thy word hath quickned me I p Psal 119.92 remembred thy word O Lord and receiued comfort Secondly more vniuersall Some miseries there are for which the Heathen found out and penned some shallow comforts But how many be there which they could neuer find salue to cure that miserie of miseries a wounded spirit how miserably do they comfort No maruell they knew not the storehouse of comfort the Mediatour Christ Iesus q Rom. 5.10 that died to reconcile vs vnto God Thirdly More effectuall What words but these haue the Spirit of God promised to make them effectuall to the consolation of the afflicted This r Isai 59.21 Word and the Spirit goe together The holy Ghost the Comforter seales it vp to the Soule and ſ Rom. 5.5 sheads Gods loue abroad in our hearts And if we shall a little enter comparison betwixt the Comforts extant in the writings of Men and those propounded in the Scripture wee shall see how vtterly vaine and of no worth those are in comparison of these To speake to the point Paul here treats of Tully and Seneca haue many large Discourses tending to yeeld comfort in the death of friends The summe of all they say is this Eâ lege nascimur Death is ineuitable none can auoid it foolish therefore for a man to grieue for it Againe it is exitus communis none scapes it and here they lay on load with histories of Cities Kingdomes Monarchies that haue come to ruine Thirdly sometimes they demurre whether any thing of Man remaine after death imagining no other Immortalitie but in the mouthes of men by commendation either they are not and then are not miserable or if they bee yet herein stands their blessednesse their soules are ridde from the prison of the bodie What are the comforts Scriptures affoord in this case t Rom. 8.3 39. Death separates not from the loue of God brings u Reuel 14.13 rest from Labours leades to the x Phil. 1.23 presence of Christ yea of the very bodies teach truly their death is but a sleepe See in another particular Outward afflictions and vexations what comforts haue they Forsooth either they are fatall and cannot be auoided or else fortuitous and therefore to be contemned Compare the Scriptures they are swayed by the prouident hand of a louing Father that first y 1. Cor. 10.13 tempers them to our strength secondly vseth them as meanes to z Heb. 12.11 mortifie our sinnes to a 1. Cor. 11.32 preuent damnation Thirdly they
euill the Thundrings and Curses of the Law though they belonged to thee in the state of Nature they belong not to thee in the state of Grace It is fearefull that Paul remembers out of Moses y Gal. 3.10 Cursed is euery one that continues not in all things written in the Booke of the Law to doe them But comfortable that he annexeth for Gods children vnited vnto Christ Christ hath z Gal. 3.10 13. redeemed vs from the Curse of the Law being made a Curse for vs c. I say not but there is a good vse of terrors meditated by Gods children first to prouoke to thankfulnesse vnto God that hath exempted them from the common condemnation secondly to encrease humiliation for sinne thirdly to quicken the dulnesse of our flesh wherewith wee are too oft ouertaken But this I am sure of If there be any thing deadly in the Word of God from that his children are exempted if any thing comfortable therein they haue their portion That from the scope the particulars follow wherein first offers it selfe the gracious estate of Gods people They are not in darknesse Darkenesse in propertie of speech is the absence or priuation of light Metaphorically in Scripture it signifies first the state of a Rom. 2.19 Ignorance secondly the state of b 1. Pet. 2.9 Impietie thirdly the state of c Psal 107.10 Miserie Here specially put for the state of Ignorance Obser And from the resemblance the Obseruation is profitable That the state of Ignorance is a state of Darkenesse such men liue in a perpetuall night Thus take the proportion He that walkes in darkenesse d Ioh. 12.35 knowes not whither he goes wanders in a maze not knowing whether he goe right or wrong or what mischiefes he may fall into Such is the state of euery man grossely ignorant whether he be going to Heauen or Hell to God or the Deuill he knowes not saue only that he may learne God dwelleth in Light and that the blackenesse of Darkenesse is reserued for such as liue and die in the state of Ignorance Pessimae matris ignorantiae Bernard pessimae itidem dua sunt filiae falsitas dubictas One of the two they are neuer free from error or doubtfulnesse in the way to life That may be another that it is a discomfortable estate as that of Darknesse full of feares many times needlesse None of the former Plagues spent vpon Aegypt so much affrighted Pharao as that of Darkenesse Before some sleight confessions are heard from him I haue sinned I and my people are wicked Now c Exod. 10.24 Goe you and your children all to serue the Lord. The Darkenesse of Aegypt hath not halfe the discomfort in it that palpable Ignorance saue onely that it is not so sensible through our carnalitie The foulest sinnes God permitting to temptation such run into without scruple No maruell if Paul say of such They are in the f 2. Tim. 2.26 snare of the Deuill holden captiue at his will there wants but a temptation to driue them to the grossest euils What should I tell you how they are oppressed with remedilesse feares when God is once pleased to awake their Conscience The Gaoler runs to his Sword to rid himselfe of life not being able to answer his doubt g Act. 16.27 30 What must I doe to be saued And I would to God our people would take notice of it It is true that our Sauior hath euery man confessing h Ioh. 3.19 Light is come into the world God hath caused the Light of his glorious Gospel to shine amongst vs that we might all see clearely the Way that leads vnto Life But that that followes is too true of the World Men loue Darknesse more then Light let them feare it be not their Condemnation What a gracious blessing hath the Lord vouchsafed vnto manie Congregations in the plaine and plentifull preaching of the Gospel and how would our Fathers haue reioyced in that which wee esteeme not They haue as Salomon a i Prou. 17.16 price put into their hands to get knowledge but haue no heart The reasons are First because k Iob. 3.19 20. their deedes are euill Ignorance and impiety are mutuall causes each to other from ignorance proceedes impiety all the workes of darkenes from workes of darkenes loue of ignorance through lothnesse to haue their sinnes reprooued Secondly Augustine in his time obserued another An opinion they had by ignorance to excuse their sins They had learnd of Luke that sinnes of knowledge l Luk. 12.47 48. are greater then sinnes of ignorance therefore fled ad ignorantia tenebras in hope of excuse not considering that it is one thing not to know another to refuse to know Yea saith Augustine the simplest ignorance of duety excuseth no man so farre Vt sempiterno igne non ardeat si propterea non credidit quia non audibit c. sed fortassis vt mitiùs ardeat Except perhaps it bee said in vaine Powre out thine indignation vpon the Heathen that haue not knowne thee and vpon the Kingdomes that haue not called vpon thy Name From this state of darkenesse Gods children are deliuered They are not in darkenesse Gods people then though they be not freed from m 1. Cor. 13.9 all remaines of ignorance yet sure after calling from grosse and palpable ignorance See Ioh. 6.45 Iere. 31.34 Grosenesse of ignorance thus conceiue it is partly in respect of the things to bee knowne partly in respect of the manner of knowing The principles of Christian faith are so plainely and familiarly deliuered in Scripture that euen of a childish capacitie vsing the meanes they may bee vnderstood Paul calls them n Heb. 6.12 the beginnings of Christ the o Heb. 6.1 first principles of Gods Oracles Now howsoeuer in some matters of greater depth Gods people may be to seeke yet in principles they are not ignorant Secondly there is a kind of accurate and exact knowledge when a man distinctly conceiues not onely generalities of faith and practice but particulars thereto belonging whereto are required p Heb. 5.14 wits exercised to discerne there is also a more confused and indistinct kind of vnderstanding in grosse That there are in the God-head three persons Example distinct each from other by their personall properties and maner of subsisting is the Article in grosse The manner of their distinction as that the Father begets the Sonne is begotten the holy Ghost proceedes suppose particulars belonging to this Article and requiring a more accurate kind of apprehension He that is ignorant of the manner of distinction is ignorant hee that is ignorant of their distinction we may say is grossely ignorant And from such grosse ignorance are Gods children deliuered So comes the promise in the couenant of Grace They q Iere. 31.34 shall all know God from the greatest to the least r Ioh. 6.45 They shall be all taught of
Promiser k Ioh. 13.15 Though he kill me yet will I trust in him l Rom. 4.18 Against hope ABRAHAM beleeues in hope VERS 9.10 For God hath not appointed vs to wrath but to obtaine saluation by our Lord Iesus Christ Who diad for vs that whether we wake or sleepe we should liue together with him THe words as most conceiue are added as a reason enforcing the exhortation to holinesse of life as they may be conceiued they are subioyned as a meanes to stablish Hope at least are pertinent to the purpose of arming our selues against the euill Day through assurance of obtaining the Crowne the good fight of Faith being finished The reasons here couched are two first Gods gracious act in ordaining vs to life secondly the act of Christ the Mediatour tending to accomplish that Ordinance of his Father Apply we them to the Apostles purpose this ground they affoord vs. Gods Ordinance touching our saluation frustrates in no man the care of holinesse puts rather in Pauls apprehension the holy vse of all meanes tending to accomplish Gods appointment Therefore in Pauls Logicke the argument is binding from the m Rom. 12.1 mercies of God in electing calling iustifying vs freely to enforce the resigning of our selues as an holy sacrifice to God Secondly his Doctrine is that the Ordinance reacheth as well to the meanes as to the end See 2. Thess 2.13 Ephes 2.10 They mis-conceiue that thinke the Decree absolute without respect to the meanes It is to the end and n Rom. 8.29 1. Pet. 1.2 Eph. 1.5 the meanes to the end by the meanes There is no such Decree of God as miscreant Atheists talke of to Saluation how euer we liue The Decree is to saue o 2. Thess 2.13 by sanctification of the Spirit And for the euent neuer saw the Sunne men more holy then the most assured of their ordaining to life Who more sure of his share in that Decree then our blessed Sauiour p Eph. 1.4 in whom we are all chosen Who more q Heb. 7.26 holy harmelesse separate from sinners The Apostles by consent of all r Luk. 12.32 Mat. 22. knew their election Tooke any of them occasion thereby to turne this grace of God into wantonnesse Nay see how all their writings breathe out holinesse And we shall be impious to imagine they did not exemplifie in their Practice what they deliuered in their Prescripts Vse What danger then I wonder so great of publishing the Doctrine of Gods eternall Predestination that it should seeme good onely in the Chaire naught in the Pulpit Forsooth the people may abuse it to licentiousnesse First I wonder Gods Spirit had not the wisedome to foresee that inconuenience And what is the reason hee handles it so largely propounds it so clearely with a charge to the People Å¿ Ioh. 5.39 to search the Scriptures to Ministers to keepe backe t Act. 20.27 nothing of the Counsell of God Knew he not trow we the temper of mens hearts Had he not wisedome to preuent the mischiefe Secondly Where learne wee to conceale from Gods people any branch of his mercie and free loue to their Soules And what so great an euidence of the freedome of his grace as that he chose vs before we were Thirdly I wonder what Truth it is we shall publish if all must be concealed that ignorant and vnstable men will peruert to their destruction Christ was to the Iewes u 1. Cor. 1.23 a stumbling blocke to the Gentiles foolishnesse may hee not therefore be published the Power and Wisedome of God to saluation of his children Lastly the nature of the Doctrine rightly taught affoords no inference of licentiousnesse neither doe they that share in the blessing so abuse it Will others be offended I say as our Sauiour Let them be offended The truth is such desperate resolutions are sometimes heard from men of corrupt mindes seemingly as from this ground If they be elected they shall be saued how euer holily or vnholily they liue Now first what phrantike carelesnesse of that pearle the soule of man more precious then the world proceeds this from If I be elected wretched miscreant Is that the care thou hast of thy soule that shall liue euer either in blisse or torment Why doest thou not rather giue x 2. Pet. 1.10 diligence to make thy calling and election sure then thus aduenture thy soule vpon vncertaine hazzard Secondly how conceiuest thou such a mangled and halfed Decree of God touching saluation As if it were not as well touching y Eph. 1.4 Sanctification as saluation Thirdly Reduce thy Hypothesis to a Categoricall thus lies thy Proposition The elect vnsanctified shall be saued Wherein what babe discernes not an absurditie The elect vnsanctified There are no such elect Those that are chosen to life are chosen z 1. Pet. 1.2 to obedience and sprinkling of the blood of Christ Learne all Gods children from Pauls reasoning heere right vse of meditating Gods ordinance to life It is holily vsed when it is made an incentiue to faith and good workes I am deceiued if such vse in the issue proue not a comfortable euidence of election The good vse of Gods fauours bestowed on vs in Christ argues our sharing in them It is a signe saith our Sauiour Many sinnes are forgiuen her that a Luk. 7.47 she loueth much We may be confident to say of Dauid he had share in Gods mercy that so vsed the meditation as to inferre b Psal 130.4 Therefore hee shall be feared A strong Argument that Christ died for Paul because the meditation of his death makes him c 2. Cor. 5.15 liue to his glory that died for him Generally a sound euidence of our ordaining to saluation when we thence inferre therefore we will fight the good fight of faith that Gods ordinance may be fulfilled in vs. The particulars of the Text follow where is first Gods act ordained Secondly the matter subiect vs Thirdly the end amplified by Antithesis not to wrath but to obtaine saluation Fourthly the meanes of accomplishment by our Lord Iesus c. appointed or ordained The saluation of Gods children is not onely fore-knowne or sleightly purposed but peremptorily appointed and determined The decree more vnchangeable then that of Medes and Persians that might not be altered Hence they are said to be d Act. 13.48 ordained to eternall life e Rom. 8.29 predestinated to bee like to the Image of Christ f Ephe. 1.5 11. To adoption to be the glory of his Grace c. Aegyptians their sleights we know in playing fast or loose Aquinas notes to haue made it alterable But g 1. Sam. 15.29 the strength of Israel is not as man that he should repent That h 2. Tim. 2.19 foundation stands sure i Rom. 11.29 The gifts and calling of God are without repentance k Isai 46.10 His counsels shall stand Not much vnlike is their
such an Ordinance points not at the cause Vse And it shewes vs the riches of the loue and grace of God to vs whom hee hath pleased to exempt from that Ordinance vnto wrath and to include within his Decree of election to life S. Paul seemes to make it one chiefe ayme of the Lord in his Decree of Reprobation to d Rom. 9.23 shew the riches of his mercie towards the vessels of Mercie And weigh it well we shall see it addes maruellous amplification to the exceeding loue of God Had he ordained all men and Angels to life euen so his mercie had beene exceeding great to the sonnes of Adam But see the specialtie of his loue and the priuiledge hee hath giuen vs in his fauour Millions of men and women he hath ordained to destruction whose state in Nature was no more miserable then ours whose strength in Nature was as great as ours to exempt them from condemnation whose liues no more abominable then ours whose care to be reconciled no lesse then ours till God was pleased in mercie to preuent vs. How should this sweeten the fauor of God to vs in this respect and euen rauish vs with admiration of his loue And yee may obserue the Lord in Scripture loues to amplifie his loue by this circumstance He e Heb. 2.16 assumed not Angels but the Seed of ABRAHAM Was not ESAV IACOBS brother f Mal. 1.2 3. yet I loued IACOB and hated ESAV Whose Soule that hath tasted of this mercie of God can expresse the measure of it and saints not rather in admiration of it Hath God in his loue preferred me before Angels before so many thousands of men and women many of them more noble wise wealthie perhaps more ciuill and kept from many abominations wherein I liued Did he single me out from the common masse of Mankind to make a vessell of Honor prepared to glorie Oh the vnsearchable depth of his loue to my Soule How passeth it knowledge How impossible is the comprehension of it What measure of thankfulnes and obedience can I thinke sufficient for so rich grace and vnspeakable loue vouchsafed me so freely in Iesus Christ Obser Followeth the meanes resolued on for execution of this Decree touching our saluation By Iesus Christ. By Christ then and him alone saluation is determined to be giuen vs. Him hath g Ioh. 6.27 God the Father sealed h Act. 4.12 No other Name giuen vnder Heauen whereby we can be saued i Rom. 3.25 Him God hath propounded to be the Propitiation If any aske Reason this may suffice him thus God determined to saue It may be other means might haue occurred to Gods Wisedome auaileable to saluation But this was resolued on as most conuenient for the ends intended as first the manifestation of k Ioh. 3.16 his endlesse loue towards man secondly that euen in forgiuing sinnes he might shew himselfe l Rom. 3.25 26. as iust as mercifull What greater loue then to send his onely Sonne out of his Bosome to assume our Nature to vndergoe our Curse What stricter Iustice hauing mixture of Mercie then to punish his owne Sonne vndertaking our sinnes with that seueritie Malice it selfe though more then deuillish knowes not how to quarrell at the Truth and Iustice of God or to crime his Mercie as vniust in forgiuing Iniquitie Transgression and Sinne so fully expiated by the death of the Sonne of God Quest The greater question is how Christ saues Answ First Merito secondly Spiritu By his Merit in paying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and price of Redemption that Gods Iustice required for satisfaction By his Spirit applying that satisfaction and making it ours euery way qualifying vs by mortifying our sinnes c. to partake in the glorie of his heauenly Kingdome Vse Whence the inference is sound that to whom God neuer reuealed Christ Iesus the Mediator of Righteousnesse and Saluation them he neuer determined to saue Out of which Ground flowes Confutation of two palpable Errors First of them that thinke no Religion or Sect in the World so alienating from God but that such as liue honestly therein may become heires of saluation First What then I wonder is the great Priuiledge of Gods Church so much amplified in Scripture in hauing m Rom. 3.2 the Oracles of God and reuelation of Christ vouchsafed vnto it Secondly What haue n Rom. 11. Iewes lost by their reiection Or what shall they o 2. Cor. 3.16 gaine by their restauration Thirdly What is the reason Paul so presseth necessitie of the p Rom. 10.13 14. 1. Thess 2.16 Gospels preaching to the Gentiles if without this Gospel reuealing Christ the meane of saluation they may be saued Thus iudge of the Opinion as the high way to Atheisme A second Opinion there is much of kin to the former That euen to men out of the Church all euery of them there is helpe sufficient graunted for saluation Cont. Belike then the knowledge of Christ without which what may we imagine to be sufficient Of it speakes Paul and sayth There were Nations amongst which the q Rom. 15.20 Name of IESVS was neuer heard of Euen at Athens the Name was new and for the noueltie of that r Act. 17.18.20 strange God they desired to heare Paul further Will they say Though they knew him not by Scripture or Preaching yet notice secret they had by inspiration Audio But first What means Paul to say They were ſ Eph. 2.12 without Christ till they had him preached vnto them Secondly Is it likely the Lord denying them the meanes ordinary would make it so ordinary to teach by immediate and extraordinary reuelation Thirdly It is a wonder to me this being so vniuersall a grace it should be taught by none of the Gentiles to their posteritie but they should all vanish away in the darknes of their Cogitations As touching those few Sentences of the Sibyllae extant in Augustine Lactantius first neither were they vniuersally knowne secondly and were full of obscuritie and doubtfulnesse thirdly as most thinke not vnderstood of them that vttered them Leauing these Dreames proceed we to enquire how and in what sort Christ is means to vs of saluation There is of late sprung vp in the Church of God an Heresie strange to Christian eares That Christ no otherwise saues vs then by Doctrine and Example teaching vs the way to Life and by his owne practice guiding vs so therein that if we follow his steps we are made partakers of Saluation Me thinks they thinke of this second Adam much what as Pelagians of the first As he hurt not his Posteritie otherwise then by the poyson of his euill example so neither doth Christ helpe vs but by his Doctrine and holy Example Now First It is strange the Lord should so farre demit his Sonne and send him downe from Heauen in t Philip. 2.7 the forme of a seruant for this end only to trace
the state present of his children their saluation is certaine whether they liue or die this they are or may be assured of liuing holily in this World they shall liue happily with Christ in the World to come Vpon like Grounds Gods Decree and Christs Death is Pauls glorious Triumph in the name and person of all Gods children Therefore i Rom. 8.38 39 neither life nor death no State or Creature shall separate from the loue of God or depriue of Saluation And that of the same Apostle k Rom. 14.8 Whether wee liue or die wee are the Lords And see how solid the foundations of this Assurance is built first on Gods Decree secondly on Christs Death Can any hinder the Lords Appointments or frustrate the vertue of the Death of Christ Vse Let it teach vs all the practice of that high point of Dutie l 1. Pet. 4.19 Resigning our selues to the Lords absolute disposing in our outward estate whether it shall be by life or death As m 1. Sam. 3.18 ELI as n 2. Sam. 15 26. DAVID It is the Lord let him doe whatsoeuer seemes good in his eyes Am I assured that neither shall hinder my saluation Then though the Lord prolong my life to see neuer so many euils though hee call to suffer death neuer so vntimely or full of torture me thinkes I cannot but say as they The Lords will be fulfilled Sometimes it falls out that life to Gods children seemes a burthen So did it to o 1. King 19.4 Elias seeing the miserable deprauation of all things in the Kingdome of Israel and the implacable furie of that Monster Iezabel So to p Iob. 6.9 10. Iob suspecting his strength in such extremitie of Afflictions Sometimes Death especially violent affrights euen to amazement It is indeed the most terrible of all painefull euils Consider we in either temptation what Paul here teacheth What euer our lot shall be whether Life or Death our Saluation is certaine founded on Gods vnchangeable Decree purchased by the precious Bloud-shedding and Death of Christ If Life be perplexed in miserie yet hee whom thou hast trusted is able to keepe what thou hast committed vnto him If Death seize thee whether naturall or violent it cannot separate whether wee sleepe or wake die or liue wee shall liue together with him that died for vs. VERS 11. Wherefore comfort your selues together and edifie one another euen as also wee doe THe words containe another Precept subordinately seruing to the practice of the duties of Sobrietie Watchfulnesse c. formerly inioyned In them obseruable are first the Duties secondly the Persons to whom they are inioyned thirdly the necessitie and ground of the Duties fourthly the mollification of the Precept The Duties are to comfort and edifie The word translated Comfort signifies indifferently to comfort to exhort to entreat That of Edifying is metaphoricall and signifies first to build vp thence it is translated to signifie any furthering or promoting of another or our selues in grace or gracious practice by Instruction Admonition Exhortation c. Obser The Dutie then is of all Gods people to further each other by all holy meanes in gracious courses To the People it is said q Heb. 3.13 Exhort one another dayly to the People commanded To r Heb. 10.24 prouoke each other to Loue and good Works to the People belongs that of Iude Å¿ Iude 20. Edifie one another in your holy Faith And long before t Leuit. 19.17 To rebuke their Neighbour and not suffer him to sinne Practice of Saints is ancient Before-time it was wont to be said in Israel u 1. Sam. 9.9 Come let vs goe vp to the Seer c. It is true that in the manner of performing something there is in all these peculiar to Ministers Thus conceiue this mutuall edification to differ from that wee call Ministeriall First the one is with Authoritie the other out of sociall Charitie Secondly to doe these things in the Congregation is so peculiar to the Ministerie that he is guiltie of x Heb. 5.4 vsurping the honour of AARON that intrudes vpon it yet in the Familie and priuate Conuersation the Duties belong to all Vse Two sorts of people are here reproued first of them that what in them lies destroy rather then build rather quench then further grace in others The Rulers in Christs time had made an Ordinance y Ioh. 9.22 That whosoeuer ioyned to Christ should be cast out of the Synagogue I make no question but Gods Decree was as peremptorie for the Ordainers to cast them out of his Kingdome Christ I am sure cries heauie Woe to such as z Luk. 11.52 neither entred themselues nor suffered those that would And but that I know all haue not Faith and that the World cannot receiue the Spirit of God a man might make question whether these were the dayes of the New Testament I meane for the behauiour of the multitude It was prophecied of those dayes a Zach. 8.21 Mic. 4.2 They should one prouoke another to pietie The Prophecie is fulfilled in those whose hearts God hath seasoned with Grace whoso hinders it giues euidence he hath no part nor portion in this businesse How full is euery Congregation of feoffing Ishmaels that labour by reproches and like persecutions to discourage those they see comming onward to Christ It is true of these times that the Prophet complained of in Israel Whoso walketh vprightly makes himselfe not a reproch onely but a prey And which is prodigious me thinkes in Parents to whom what should be so precious as the soules of their children rather then they shall share in the Inheritance of the Saints their temporall Inheritance shall be aliened from them Woe and a heauie Woe to such b Mat. 18.6 How much better were it that a Mill-stone were hanged about their necke and they cast into the Sea A second sort is of men sinning by carelesse neglect of these Duties thinking it well and enough for them that they hinder no mans progression in grace And surely such are the times generally that he seemes to deserue the repute of a good man that doth no euill though he doe no good Quest Forsooth c Gal. 6.5 Euery man shall beare his owne burthen and whereto serue our Ministers Answ God hath layd this charge vpon euery mans Conscience to admonish and exhort the Precept is not only to turne but to d Ezech. 18.30 cause others to turne and the sinnes of others which thou art bound to hinder by not hindering become thine The duties in publike concerne the Ministers But is it for nought that yee are called a Kingdome e Reuel 1.6 of Priests and haue all receiued f 1. Joh. 2.20 an Oyntment from the Father Bee all exhorted to more conscience of these duties First Our neere coniunction in the Body of Christ requires it There is in the naturall body amongst the members
others in this kind allowing vs no order in Loue requiring a promiscuous and preposterous kind of Charitie in all towards all In Almes and workes of Mercie the prophanest thinkes much if they be not equalled to the holyest In Companie and Familiaritie they that I dare say hate the companie of such as runne not to the same excesse of Riot yet make it matter of Crime that they are not admitted on equall termes with men whose graces are most amiable and louely I am of Ambrose his mind In Charitie Peccat qui praeposterè agit Hee sinnes that is preposterous in louing setting that first that should be last The worst I wish such men as enuie other mens preferment in the intirenesse of our affections That they would store themselues with the amiable graces of Gods Spirit that ſ Psal 45.13 Beautie within as the Psalmist calls it In the meane time they must giue vs leaue as the Lord chargeth IEREMIE to t Ier. 15.19 take away the precious from the vile The next point of notice is the Particular Who they are Paul here commends to the specialtie of our Loue. They are Ministers They then by Gods Ordinance should haue a specialtie in the peoples Loue. The Scripture points vs to three sorts or degrees of Loue. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Men as Men for the nature of Man and common gifts of Humanitie they are endowed withall This may not be denied to enemies no not to enemies of God Nature is Gods worke in whomsoeuer Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Neighbours that is as I now interprete such as are neere vs in Societie Nature or friendly Affection Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Brethren for Sanctitie sake and fellowship in the Spirit of Adoption and Regeneration The Apostle here points to a fourth wherein hee will haue our Loue ouer-flowing and after a sort excessiue It is to the persons of Ministers Doth any man aske Reasons Besides the generall tye of like humane Nature besides that of Societie and neere Coniunction yea besides that Brother-hood and participation of like precious Faith they haue yet something more that layes clayme to a singular measure of Loue. Besides eminence of Grace and Office they are Instruments by which the Lord reacheth to vs all Blessings that concerne Life and Godlinesse Whereout grew that question in Schooles whether the fathers of the flesh or the Spirituall Parents should bee preferred And though they confesse in matter of Beneficence the Naturall hath preferment aboue the Spirituall Parent because hee is more properly cause of our being in Nature then the other of our being in Grace yet for that point of wel-wishing it is accorded it must bee more then to any priuate man ioyned to vs in the neerest bond of affinitie or bloud So AQVILA and PRISCILLA preferre u Rom. 16.4 PAVLS safetie before their owne Good Obadiah not without aduenture of his life x 1. King 18.4 hides the Prophets in Caues from the rage of IEZABEL So precious in former times were the persons of Ministers Vse How are these degenerated whereinto we are fallen wherein Ministers are made the chiefe Butt of mens malice no sort of men I dare say more odious to men vnreformed whom yet the Lord hath commended to a specialtie of our loue The Reason generally is no other then that was of Achab for Micaiah Of all the rest he y 1. King 22.8 was most odious because hee dealt most plainly See also Reuelation 11.6 Gal. 4.16 It is strange to see how euery act of their life is sifted how tender some men pretend their Consciences to bee in a Ministers omissions but of circumstances when Gods Commandements are without scruple seene and suffered to be contemned The truth is not their Conscience but their malice is more to a Ministers honesty then to the peoples greatest prophanenesse Of it I say no more onely I wish such men to consider how tender care the Lord hath taken for the persons of Ministers See saith PAVL that they may bee z 1. Cor. 16.10 without feare amongst you Touch not mine Anoynted doe my Prophets no harme And what is done to them is interpreted a Luke 10.16 as done to Christ whether in good or euill and so will be recompenced at the Day of generall retribution The motiue or ground of this singular Loue followeth Loue for their Worke sake Obser Not euery loue of a Ministers person is that wherein a man hath comfort but that especially which is for his worke sake There are as it fals out sundry amiable gifts concurring in a Ministers person suppose points of Nature and Art Vrbanitie Liberalitie sociable Conuersation and the like but the comfortablest Load-stone of Loue is his worke What is that First His labour Secondly That which results from his labour His labour in the b 1. Tim. 5.17 Word and Doctrine which else-where hee cals The worke of an Euangelist His gouerning and guiding the Flocke by Discipline and godly example this is his labour The worke resulting out of his labour when God is pleased to blesse it vnto the people is Repentance New-birth Faith Comfort Or if there be any other Grace or comfortable blessing of God whereof the soules of the people are made partakers this is the fruit of his labour Wherfore also God is not ashamed to call them his c 1. Cor. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuing vs after a sort our partnership with him in the saluation of his people Vse Take notice of it I beseech you as a helpe to discerne the comfortable soundnesse of loue you pretend and professe to Ministers Sure it is in euery dutie the worke is not so comfortable as is the motiue and inducement to performance In this it is true as in any loue to Ministers and Saints To loue the Saints and to doe them good is not so much except the very Saint-ship bee the Load-stone of loue To loue a Minister is not much except his worke bee that that drawes affection It is that our Sauiour points at d Mat. 10.42 A Disciple in the name of a Disciple a Prophet in the name of a Prophet It is noted of Iehoash a cursed Idolater that hee had much respect to the Prophet Elisha and at his death weepes ouer him with that bitter lamentation e 2. King 13.14 Oh my father my father the Horsemen and Charets of Israel what was the reason of his loue questionlesse not his worke but the helpe hee found in him for support of his Kingdome Of the people it is noted they followed Christ and were sometimes zealous for his safetie the Reason was he fed their bellies by miracle and cured their bodily diseases his Doctrine in the meane time sounds f Iohn 6.66 harsh and occasions many to forsake him His reproofes so bitter and distastfull that they g Iohn 8.59 goe about to stone him In like sort I
dayes and meats Such I make no question are some amongst vs in matters of ceremony and indifferency Weake in practice are they who though conuinced of dutie yet through passion or long custome it may be of euill are ouertaken in some sinnes The dutie we owe to such is Support l Rom. 14.1 Him that is weake in faith assume For this the Shepheards of Iudah are heauily taxed m Ezech. 34.4 They strengthened not the weake The duties we owe them comming vnder the generall of Support thus conceiue first n 2. Tim. 2.25 meekest and mildest instruction As Paul though he condescend as farre as may be to their weakenesse yet deliuers grounds of better information and labours to lead them on to greater strength and perfection of knowledge Secondly in things indifferent yeeld of right o 1. Cor. 9.22 Becomming all things to all men that by all meanes we may winne some Weake in practice first though their persons must be borne withall yet must their sinnes be p Leuit. 19.17 reproued and they restored with the Spirit of Meekenesse Secondly let not our first exactions be ouer-strict q Mat. 9.16 New Wine may not be put into old Bottels sayth our Sauiour iustifying his milder impositions on his nouitious Disciples Thirdly at no hand reiect such but cherish the least sparke or smoake of grace that shewes in them Our Sauior r Mat. 12.20 quencheth not the smoaking Flaxe Reprooued are here first carelesse scandalizing the weake secondly rigorous proceedings with Nouices And of these duties to these particulars thus farre In the passage take notice of Pauls prudence in prescribing what is conuenient to euery seuerall state and condition of Gods people As Iude in like case giues like Prescript Some saue with feare on others haue compassion Å¿ Iude 22. putting difference See also Isai 61. Followes now the generall belonging to all these that is Patience or as the word signifies Long-sufferance Be patient or long suffering toward all Now though I confesse this vertue is of that nature that it must be exercised in a sort to all men yet comparing this prescript with the like to t 2. Tim. 2.25 Timothy I cannot but thinke the Apostles purpose is to prescribe vs a temper and meane of carriage in performing the former duties that the sense may be this Suffer not your patience to bee ouercome so as to surcease these holy dueties though you see not present successe of your endeuours Obser Lacke of present successe is no warrant to any to surcease the dueties of Loue in Admonition Comfort Exhortation The faults of Gods seruants haue beene noted in this kind Ieremie seeing the present way-wardnesse of the people u Ier. 20.9 resolues to speake no more in the Name of the Lord. It is noted as his blemish and the Word of God giues him no rest till he had altered his resolution Paul in like humour enters like resolution at Corinth The Lord checkes him for it and commaunds him still to speake vnto them assuring him for all that hee had much people in that Citie After his long experience he presseth the duetie by sundry reasons First x 2. Tim. â— 25 The time of Gods calling and giuing blessing to our endeuours is to vs vncertaine it should suffice vs if God at any time giue them repentance Secondly hee puts vs in mind of their miserable bondage vnder Satan They are in the snare of the Deuill It is no easie matter to rescue a soule out of Satans Dominion that strong man armed doth not so easily leaue his possession Thirdly To Titus hee remembers vs of our owne estate and y T it 3.3 behauiour before calling euery whit as vntoward and desperate as theirs that are yet holden vnder Satans bondage Our sinnes wherein we liued as grieuous our frowardnesse as great yet when Gods bountifulnesse appeared he saued vs. Cause we haue to hope like fauour of God for others I am sure no cause vtterly to despaire of any because admonitions present are reiected How many did our selues till day of visitation came make light of How many gracious motions of Gods Spirit doe we contemne yet saw we Gods grace after all this contempt maruellous in our conuersion Vse And it reprooues that impatience of our hearts so easily weary of wel-doing in this kinde insomuch that except wee see present reformation in those wee haue to deale withall wee are ready with Ieremie to resolue to speake no more in the Name of the Lord and as the Disciples to call for fire from Heauen Now alas Brethren had the Lord thus dealt with vs left vs to our selues when wee first reiected his heauenly admonitions what had become of our soules How many gracious warnings had wee from the Lord that past away without their profit yet was the Lord pleased to follow vs with his mercy and new offers of grace till such time as hee had fastened them on our froward hearts like patience and vnwearied compassion becomes vs to our Brethren Wee haue First the Lords example to prouoke vs He z Rom. 9.22 beares with long patience the vessels of wrath prepared to destruction a Mat. 5.45 causeth his rayne to rayne his Sunne to shine on the field of the froward so long saith Tertullian till he admit detraction from his glory and men beginne to question whether there bee a prouidence taking notice of the sinnes of men Secondly We lose nought by our patience what euer the issues be What Paul speakes of Ministers is true also of priuate Monitors They are vnto God b 2. Cor. 2.15 a sweet sauour in them that are saued and in them that perish Thirdly The purchase if God at any time giue successe is of that worth that no paines can seeme too much to procure it c Iam. 5.20 Thou hast wonne a soule Me thinkes hee saith more then thou hast wonne a World the meanest soule being more worth then all the World Lastly Let vs consider that the gaine of one soule to Gods Kingdome may draw with it wee know not how many more First The example of one Sinner conuerting is very preualent with other Aliens yea the more auerse they haue beene before calling the more remarkeable is their Conuersion How doe I perswade my selfe did the conuersion of Paul so hote a Persecutor affect euen Aliens and make them pause about their courses Secondly Besides the example wee know the Nature of Grace is such it loues to communicate it selfe Neuer was Childe of God enuious in the point of Saluation but could willingly be-teeme another any other many others all others a share with him in that blissefull condition And if yee marke it the gifts of God that occasion Pride and Enuie are not those gifts that accompanie Saluation but others profitable I confesse to the Church of God yet such as in want whereof a man may be saued in hauing whereof hee may bee damned
Secondly withall to remember what Paul obserued that to the g 1. Cor. 14.30 sitter by may be granted the clearer reuelation Thirdly and what he aduiseth in meekenesse of wisedome to h Phil. 2.3 thinke another better then our selues This obiter onely The substance of duety constantly to hold and maintaine what vpon triall shall be found good so are the precepts frequent i Rom. 12.9 Cleaue vnto that which is good be in a sort glued thereto k Heb. 10.23 Hold fast the profession of your hope without any so much as wauering The constancie required suppose to bee First in Iudgement that it wauer not or be vnsettled l Eph. 4.14 It is childish saith Saint PAVL to be carried about with euery blast of vaine doctrine Secondly in affection that our loue claspe close to truth and goodnesse without separation Therefore said SALOMON m Prou. 23.23 Buy the truth and sell it not Thirdly in practice that we hold our course of holinesse settledly and vnaltered It is discomfortable n Gal. 5.7 to haue runne well and to surcease obedience of the truth First Preuaricators in this point of duety are first Academikes as Bernard well resembles them in matter of Faith and Religion men that loue to be questionists in all things resolued of nothing How many of that humour are amongst vs after so cleare light and reuelation of the Gospel yet to choose their Religion not resolued whether Baal or Iehouah be God whether Protestancie or Poperie be truth Their pretence is the many controuersies vndetermined in the Church Sects so various that they know not which way to take It were well we would once agree amongst our selues Now blessed be God that hath giuen vs well-nigh perfect Harmonie and concent in all points fundamental so that in no matter of foundation is to bee found dissonance in all Churches reformed Some petite differences there are about Ceremonies and matter of Discipline in substance of faith and worship none at all But what when all is granted that there were as many Sects as men in the world First truth is but one though errour be various and manifold Secondly o 2. Pet. 1.19 A most sure word of Prophets and Apostles God hath left vs to bee touchstone of truth Thirdly made gracious promise that they p Ioh. 6.45 shall all be taught of God q Iob. 16 13. led into all necessary truth that in humilitie and loue follow after the truth Fourthly ordained knowledge obedience resolued faith of truth absolutely necessary to saluation Secondly another sort there are of like spirit and resolution though on another ground resolued to resolue of nothing in matter of Religion but according to times and places so to frame and transforme themselues in Religion and worship perswaded that in any Religion may be attained saluation Contra. First then said Peter falsly There is r Act. 4.12 no name giuen vnder Heauen whereby we may be saued but the Name of Iesus Secondly what was the Å¿ Rom. 3.2 preferment of Iews so great aboue Gentiles that to them were committed the Oracles of God Thirdly and how were the Gentiles t Ephe. 2.25 without hope till dayes of New Testament Thirdly To these adde our giddie and inconstant people wherried about with euery blast of vaine Doctrine no weathercocke more wauing or wauering then they Athenians right in Religion to whom noueltie is farre more pleasing then truth or goodnesse And no point of noueltie so strange or singular but they are as ready to embrace as any Phantasticke is to propound u Heb. 13.9 It is good said the Apostle that the heart be established to bee rooted and grounded in loue of the truth It argues childishnesse to be so vnsettled wonne or lost with rattles Fourthly There are are also Aguish Christians whose pietie and deuotion takes them by fits vnworthy the name of Christians how eager so euer while the feruour of this Feuer holds them x Gal. 4.18 It is good to bee zealous alwayes in a good matter fearefull that the Lord notes of Israel Their righteousnesse is as y Hosh 6.4 the Morning Dew Fiftly Deepliest guiltie of transgressing this precept are Reuolters from the Grace of God that hauing knowne the way of truth and quite escaped from those that are in errour are againe intangled to their certaine and most fearefull destruction Of these often before First Meanes helpfull to steddie holding truth and goodnesse receiued First that our resolutions be grounded on knowledge deriued from the Word of God I know that yee z 2. Pet. 1.12 haue knowledge and â—re established in the present truth stabilitie there is none without knowledge There bee that take their faith and Religion on trust from their Teachers hauing no other reason of faith or practice saue the iudgement of men a Inde ver 12. Cloudes without water saith Iude no maruell if they be carried about with the wind Secondly His hold-fast is sure whose loue fastens on the truth Those many seduced by Antichrist are such as receiued not the b 2. Thes 2.10 loue of the truth Knowledge perhaps of truth they haue so cleare that they cannot but acknowledge it and giue way to it in Iudgement Their breake-necke it is that they c Ioh. 3.19 loue not the light nor know how to value that d Mat. 13.46 Pearle of the Gospell The blood of Martyrs that hath sealed this truth issued from that high estimate their loue set on it The Apostasie of so many from Christ to Antichrist proceeds from want if not of knowledge yet of loue to the truth e 2. Pet. 5.3 Ioyne to faith vertue to science conscience Apostasie begins in practice Conscience is first neglected next affection aliâ—ned till at length verie iudgement is blinded and the mind infatuated Therefore made those Heretiques shipwracke of faith because they f 1. Tim. 1.19 put away good Conscience g Heb. 10.25 Forsake not the gatherings together of Saints as the manner of some is There is but a step betwixt them and death The words of the wise are as Goades and h Eccl. 12.11 nayles fastened by the masters of the Assemblies VERS 22. Absteine from all appearance of euill _ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there be that take Logically and thus render From euery sort or kind of euill Euils are various and manifold who can discouer them Sins in euery thing offer themselues vnto vs some palpable so as we may feele them some of a finer thred it is hard to discerne them Sinnes open sinnes disguised Sinnes on the right hand as superstitious scrupulousnesse on the left hand as open profanenesse of what sort soeuer abstaine from Euill He makes conscience of no sinne that makes not conscience of all And hee is in danger of the greatest that beares himselfe in the least But why are we nouellous There are malae res malae
Thummim vpon his holy ones If m Mat. 6.23 the light that is in you be darknesse how great is that darknesse A second particular to bee prayed respecting our office is the exercise of gifts of Knowledge and Sanctity In that sort that may bee most behoouefull for the glory of the bestower and benefit of his people As Paul n Ephes 6.19 That a doore of vtterance may bee opened to speake the Word boldly as wee ought to speake Wee cannot bee ignorant what falles out in the euent to many what may befall vs in the Ministers God sets ouer vs. How many haue wee seene of worthy gifts in the Church of God men as a man would thinke fashioned for the worke of the Ministery eyther through lacke of Conscience or loue of ease or ouer-taken with loue of the World or dismayed with sense or feare of afflictions or dis-heartened with lacke of successe become vtterly vnprofitable to the Church of GOD suffering their worthy gifts to iust without any profit to the people of God And amongst them that tremble so to bury their Talent yet coldnesse and feare or imprudence disaduantaging Lord how much the preuayling of their Ministery Thus thinke we are as Iames said of ELIAS Men of like mould o Iam. 5.17 subiect to like infirmitie and passions Pray therefore oh pray God to excite vs to vse to direct vs aright to vse our gifts to his Names Glory and his Churches Saluation The third specialtie respects successe of our labours That the p 2. Thess 3.1 Word of God may haue free passage and bee glorified Need I presse it by Reasons these are mee thinkes preualent First The great discouragement may come to Ministers through lacke of successe and blessing vpon their indeuours when they shall bee forced to cry out as ESAY q Esay 49.4 Wee haue laboured in vaine and spent our strength With Ieremie it preuayled so farre that hee resolues to r Ier. 20.9 speake no more in the Name of the Lord with Paul so that hee Å¿ Acts 13.51 shakes off the dust of his feet for testimonie against the people Secondly To this adde that hereupon depends in part the hastening of our perfect and consummate felicitie deferred for no other cause but that t 2. Pet. 3.9 the number of the Elect is not yet accomplished Thus many respects there are pressing on the people as Dutie Prayer for their Ministers in regard of their Office And is this a Dutie How cursed a generation then are wee fallen into wherein what should bee prayed as a principall blessing of God is so repined at as if it were some heauy plague or Iudgement God hath sent vpon the World in giuing vs Pastors after his owne heart to feed vs with Knowledge and Vnderstanding First How frequent is that out-cry of the people Neuer was merry World since preaching came vp in such plenty To men so esteeming this blessing I dare say it is as they esteeme it a Curse a Plague a Iudgement sent to them only as a testimony to make their disobedience more inexcusable their damnation more intolerable in the Day of Iudgement And a day may come when they may wish and wander to heare a Sermon to ease the agonies they are perplexed withall but shall finde no oportunitie Secondly Another sort there is of Hellish people to whom in our Ministerie nothing is so great a Corrasiue as the blessing and successe GOD in mercie giues it amongst his people That which Saints and u Luke 15.10 Angels reioyce in none but Deuils and damned Hel-hounds are tormented with These men count their torture as the Pharises See x Iohn 12.19 yee not that we preuayle nothing but all the World runnes after him Iâ— this thy griefe that God is pleased to glorifie his Word to make it powerfull to rescue his people out of the snare of the Deuill Of all markes of a gracelesse heart I know none more certaine then to grieue at the successe of the Gospell to enuie at the inlargement of Gods Church Thus of the things to bee prayed regarding our Office To our persons must bee prayed protection and deliuerance y 2. Thess 3.2 That wee may bee deliuered from vnreasonable and euill men that haue not faith Necessitie of it appeares to any man considering either the enmity of the World or the infirmity of our persons First As God hath z Gen. 3.15 put enmity betwixt the two seedes neuer to bee reconciled so against none is the malice of Satan or his seed with more eagernesse carryed then against Ministers whom hee knowes GOD hath made his chiefe instruments of ruining his Kingdome Thence haue hotest Persecutions violentest temptations beene directed to them and still the more profitable the Minister the more felt he Satans malice PAVLS a 1. Cor. 15.10 labours were more then all so b 2. Cor. 11.23 were his persecutions The Saints are all tempted c Luke 22.31 Apostles sifted and winnowed with temptation Secondly To this adde consideration of humane infirmitie from which who may exempt himselfe Elias a great Seruant of God yet growes weary of Ministery and life also through his continuall vexations by Iezebel And vnder Iulian how many great Lights of the Church were eclipsed drawne downe from Heauen with the baytes of preferments layd for them by that cursed Apostata Insomuch that it is thought the hottest Persecution preuayled not so much to worke reuolt to Paganish Idolatry as that policie of Iulian in promising aduancements to honour Beloued Christians wee also are men subiect to like infirmitie through infirmitie they fell by Grace we stand as it instructs vs not to be high-minded but to feare so admonisheth you to begge with instance at Gods hand deliuerance from like temptations or more strength of Grace to resist them The rather because yee cannot bee ignorant how perillous for infection are the falles of Ministers eminent in the Church of God Their falles are as that of the great Dragon d Reuel 12.4 drawing after him to the Earth the third part of the Starres of Heauen Wherefore bee exhorted amongst other Offices of Loue and Thankefulnesse not to forget this of Prayer to God for our deliuerance and preseruation Thinke it not enough that yee yeeld vs audience or reuerence or maintenance except this Office of Loue bee added to pray for our standing amids the many assaults of Satan and vexations from absurd and faithlesse men Remember who said I e Mat. 26.31 will smite the Shepheard and the sheepe shall be scattered The distractions of many Churches by that occasion if wee see not we are blind if we lament not we want bowels of compassion VERS 26. Greete all the Brethren with a holy kisse THe fourth branch of the conclusion Pauls greeting or salutation which hee desires in his Name to bee remembred to the Saints Wherein is first the Act Salute Secondly the obiect or persons
First the Brethren Secondly all the Brethren Thirdly the rite or Ceremony with a kisse whose qualification is expressed it must be Holy Greete or salute Not much vnlike is that custome amongst vs to send commendations to those wee wish well vnto thereby signifying our louing remembrance and heartiest well-wishing to those that are deare vnto vs. From Pauls fact desiring by such courtesie to haue his loue manifested to the people of God we learne that In Christian loue it sufficeth not that the heart be kindly affected except we giue due testimonie of our well-wishing to the Saints of God What Iames speakes of faith thinke spoken of loue Shew me thy Faith thy loue by thy Workes SALOMON requires to shew our selues friendly Christians of old time were carefull in this kind whence in Church Primitiue grew their f Iude 12. loue-feasts as well to testifie as to procure loue and hence the ceremonie heere mentioned to salute with a kisse continued till dayes of Iustine Martyr Iustin Martyr Apolog. 2. in customarie vse before their approching to the Lords Table thereby to testifie their heartiest and vnfeigned well-wishing and reconcilement each to other Tertullian de oratione Tertullian blames the omission of that rite growne vpon the Church in times of their solemne fastings and Prayers then they withdrew that Osculum pacis when in Tertullians iudgement it was most conuenient and necessary Truth is the Nature of this affection is as of fire it can by no meanes be conceiled but breakes out and will find vent There is a kind of loue which Salomon calls g Prou. 27.5 secret open rebuke he preferres before it When men pretending I know not what feruency of affection to the Saints of God liue yet as strangers each to other And as men ashamed of that Cognisance of Christians content themselues to wish wel pray good to the Church of God society friendly familiarity so euery where commended as auaileable to cherish Grace they purposely decline Consider First how neerely it concernes vs to preserue reputation of Christians to giue testimony of our loue and hearty well-wishing to the Saints Hereby saith our Sauiour h Ioh. 13.35 all men shall know that yee are my Disciples if yee haue loue one to another Meanes hee onely of inward affection How can that manifest vs to the eyes of the world Except there be added visible testimonies of our beneuolent affection Secondly We cannot be ignorant how much discouragement it brings to Nouices in Grace to see themselues slighted by such as professe the faith The i Act. 6.1 Grecians seeing their widowes neglected grew to murmuring Thirdly If none of these mooue yet let the practice of worst men in their carnall affections sway vs. How willing are they the world should notice their brotherhood and consent in euill It is the shame of Christians to secret their loue to the children of God The persons are the Brethren the Saints of God to these he desires the testimonies of his intimous loue limited to these all extended The points are two First Though loue in some offices must bee extended to all yet are there offices to bee limited to the Saints In loue are foure things First Beneuolence Secondly Beneficence Thirdly Complacentia Fourthly Familiaritie From our beneuolence and well-wishing may none be excluded seeme they for the present neuer so vile k 1. Tim. ◠1 Prayers must be made for all euen for enemies of the Church And for Beneficence the charge runnes generally Doe good to all l Gal. 6.10 A Specialtie in these must be reserued to Saints yet may none be simply excluded from them As touching that Complacentia contentment and pleasance taken in men and that which flowes from it Familiaritie they are so peculiar to Saints that they cannot without suspition of vnsoundnes be extended to Aliens Dauids protestation m Psal 16.3 All my delight is in the Saints on earth and in such as excell in vertue And I am n Psal 119.63 a companion of all that feare thee and keepe thy Statutes And I haue not haunted o Psal 26.4 with vaine persons nor sate in the assemblie of mockers The charge is With such eate not p 2. Cor. 6.17 separate your selues c. And that neerest loue and testimonies thereof should thus bee limited to Saints euinceth First our neerest coniunction with them in the body of Christ by the bond of the Spirit There are neighbours in Nature by Cohabitation in Affection in Grace Besides that most of these proximities may haue place in the Saints of God how neerely hath the Lord combined vs in the body of Christ vnder one head and quickned vs by the same Spirit Secondly though enemies may not be excluded from our loue yet who makes question but friends must be preferred in the measure of louing To SAVL an enemie DAVID shewed kindnesse But his soule q 1. Sam. 18.13 claue to the soule of IONATHAN Men in nature are enemies only Saints are friends to Saints Thirdly their merits of vs are far greater then any can be of Aliens By their Prayers and spiritual gifts and holy example they may be furtherances to vs in the way to life Iustifiable therefore against all cauils of gracelesse and malicious men is this prudence in Charity Generally wee see men that most hate societie with the Saints of God are first that finde fault with their strangenesse in matter of familiar conuersation Reason they thinke they haue sufficient to hate their holy faith and profession that they see them so partiall in their affections How could I wish they were such as with whom Gods children might with comfort conuerse But first if that be a precept of Gods Spirit Not r 1. Cor. 5.11 to eate with that brother that is a fornicatour or otherwise scandalous Secondly if Pauls charge be ſ 2. Thes 3.6 to withdraw from euery Brother that walkes inordinately Thirdly If Dauid and Ieremie held it part of their righteousnesse t Iere. 15.17 Not to sit in the assemblie of mockers with what warrant may Gods children make such their familiars Fourthly and alas what may a man expect to heare or see in such societie other then Lot in Sodome Onely what may u 2. Pet. 2.8 vexe a Righteous soule Fiftly it is not for nothing Salomon aduiseth to be so charie of our company Lewd examples are infectious Lewd mens indeuour x Pro. 4.16 to draw Gods people to their owne excesse of riot Lastly Gods precept Saints practice call vs alwayes to y Gal. 6.10 limit the specialtie of our loue the testimonies of our intire affectiō to the houshold of faith Reproueable rather is that promiscuous charitie as it is pretended to be in too frequent vse amongst men professing the feare of God whose friendliest kindnesses run without difference to all as well Aliens as Brethren that know no oddes betwixt the Church of
this ceremonie of greeting So must euery action euen of common life haue a rellish of holinesse Not Greetings nor those of common courtesie excepted Hence Paul is so carefull to order our ordinary communication apparell and such like outward things u Col. 4.6 Our speech must be gracious our apparell such as x 1. Tim. 2.9 10 becomes those that professe the Gospel Our people haue pent vp holinesse all in Temples Holinesse becomes Gods house There sit they with greatest demurenesse as those y Ezech. 33.31 32. Hypocrites before EZECHIEL Their ordinary speech is spent I would I might say onely in impertinencies and vanitie and not in filthinesse rayling c. are fit for nothing but to z 1. Cor. 15.33 corrupt good manners except also to manifest the a Mat. 12.35 ill treasure of the heart out of whose abundance the mouth speaketh b Ephe. 5.3 Is this seemely for Saints Common courtesies Paul desires to bee seasoned with holinesse Their kisse of loue and peace must truely signifie what it makes shew of that neither trecherie nor crueltie nor lust may insinuate it selfe into such a Symbolum of holy loue VERS 27. I charge you by the Lord that this Epistle be read to all the holy brethren THe fift part of the conclusion conteyning charge for publishing this Epistle to the notice of that whole Church Wherein considerable are first the manner of propounding with adiuration Secondly the matter or substance of the charge that this Epistle bee read Thirdly and that to all the holy Brethren The forme or manner is with adiuration I adiure you The word in common vse signifies one of the two First either to impose an oath as when Abraham adiured his seruant to obey his directions in chusing a wife for his sonne Isaac Secondly or else to charge with denuntiation of Gods vengeance except what is so imposed be performed As when the high Priest adiures our Sauiour to tell whether he were that Christ In which kind adiurations we finde none in vse of Gods seruants saue when some duety of weight is charged vpon the adiured Thus it is here vsed and occasions vs to notice of how great necessitie and vse to Gods people is the reading of Scriptures in the Congregation Such that Paul adiures to performance of it If any would limit it to this Epistle onely because so run the termes Let him know First that all Scriptures haue the same Author are of same vse to the Church of God Secondly that like charge is giuen elsewhere c Col. 4.16 for other Scriptures Thirdly It is probably thought this was the first Scripture of the New Testament excepting onely that briefe Epistle sent from d Act. 15.32 the Councill at Ierusalem It may be for this the charge is specially giuen that the Churches might know they were to receiue with like faith and reuerence the Scriptures of the New as of the Old Testament The conclusion we shal easily make good for the generall Cōsidering First the vse of the Church in al ages e Nehe. 8.8 To Iewish Church NEHEMIAH giues testimony for his time we make no questiō but after-times cōtinued it Iosephus against APPION In vnaquaque Septimanâ ad legē audiēdā cōueniunt vniuersi Euery weeke they all come together to heare the Law The fruit of it he addes that they could as easily render it as their names Nostrorū quilibet de legibus interrogatus faciliùs quà m nomen suum recitat Compare Act. 15.21 To after-times Stories giue witnes Socrates of the Church at Alexandria Once or twice a weeke the Scriptures are read in the assembly interpreted by the teachers So necessary they thought it that at length they ordained an order of Readers who had to that function their solemne Consecration So was Iulian after the Apostata ordained a reader in the Church at Nicomedia Secondly no maruell the first vse and secondly power of it being so great and behoofefull to the Church of God First f Phil. 1.10 For discerning things that differ and triall of Doctrines taught by the Teachers to which end Esay calls to the Law and Testimony Beraeans practised it not without commendation Secondly the peoples better acquaintance with the letter of Scripture language of the holy Ghost Which how much auaile brings it to vnderstanding of what is deliuered by their Teachers Wheras by their carelesse attendance to publike and priuate reading the most vsuall termes of Scripture wherein the mystery of saluation is deliuered are vnto them as the termes of some strange and forraigne language Secondly the power of it is exceeding great First to worke knowledge a comfortable measure whereof may be by reading attained so hath God in things necessary demitted himselfe to the g Prou. 18.9 capacity of the meanest Secondly To confirme faith when thereby we see the Doctrine of the Teacher h Act. 17.11 approued by Scripture Thirdly yea often hath it prooued a strong preparatiue to sauing faith and conuersion as to Austine was the obeying of that voyce from heauen Tolle lege To Iunius the reading of S. Iohns Gospell Fourthly A maruellous power it hath to excite quicken Grace quelled in the heart as in Iosiah the reading of the Law i 2. King 22.20 what remorce and compunction wrought it And of his Epistle Paul testifies it thus wrought in Corinthians k 2. Cor. 7.8 9. Godly sorrow to repentance Of such necessity and auaile to Gods people is the naked reading of Scriptures in the Congregation And it instructs vs to beware how in our Iudgement or practice we vilifie this so holy and wholsome an Ordinance of God It is as much Gods Ordniance that Scriptures bee read as that they be interpreted and applyed to the people The policie of Satan would here be noticed Gladly hee would make vs all prophane Anabaptists to contemne all Gods Ordinances Thereof when hee sees vs scrupulous some one he permits to admire that the rest may be despicable in our eyes Prayer amongst Romanists wee see halfe idolized Preaching too prophanely scoffed at In our people reuerence of the Sacrament no lesse then superstitious of other Ordinances prophanest contempt Reading there are that most magnifie There are of another straine desirous to turne our whole Lyturgie after the French Scomme into a meere preach Know we not these all are holy Ordinances of God necessarie vsefull powerfull to their ends assigned of them all may wee not say as Paul of superiour Powers They m Rom. 13.1 2. are ordayned of God and they that contemne shall receiue their condemnation who except preiudice or vnpreparednesse haue fore-stalled his profit hath not felt Gods Spirit by reading to enlighten admonish excite mortifie c or can thinke God hath in vaine with such adiuration inioyned it to those that are Guides of the Congregations I say as our Sauiour of the Commandements n Mat. 5.19 Who so contemnes the least
of God but what of God or his Will they know not For remedie consider first this Word of God that you so sleightly regard is that that one day r Job 12.48 shall iudge you Secondly and it is not amongst the least of Gods spirituall plagues to be giuen vp Å¿ Isai 6.10 to drowzie and dull eares Thirdly the last is the t 2. Tim. 4.3 4. itch of the heare listning rather to fables then to the wholesome words which are according to godlinesse insomuch that whoso will be so friuolous as to pester his Sermons with idle and impertinent stories neuer so fabulous finds attention in our people much more serious then hee that with greatest euidence of the Spirit and power deliuers the deepe mysteries of saluation Secondly as with our best reuerence the Word of God must be receiued so with absolute faith and credence that herein wee may put difference twixt the Word of God and the word of man suppose thus whereas the words of the wisest and most iudicious amongst the sons of men iustly admit not only disquisition but contradiction because u Rom. 3.4 all men are lyers this honour wee owe to the Word of God with absolute credence without any suspence of iudgement or contradiction to entertayne it very x 2. Cor. 10.5 thoughts must be subiected to Faith when once wee know the mouth of the Lord hath spoken it for the witnesse of God is greater then mans I what the Lord auoucheth who dare denie him credit And howsoeuer something brought to vs for the Word of God may iustly be examined because there be that say Thus saith the Lord when the Lord hath not spoken by them yet when once it shall appeare to be the Word of the Lord to question the Truth thereof beseemes rather Atheists then professed Christians Where comes to be reproued not onely that generall infidelitie of professed Atheists questioning the Truth of Scripture but all the particular vnbeliefe of our people that hearing any thing euen with â—â—ynest demonstrance taught aboue power of nature or their shallow conceit not only enquire as NICHODEMVS How can these things be but resolue of the negatiue These things cannot be y Act. 26.8 Why should it seeme a thing incredible that the Lord should rayse the dead reedifie the body out of the ruines made by death that could at first build it out of nothing To this day seemes it more then a probleme a meere paradoxe amongst our people The very Commandements where they are crossing to corrupt humours are cancelled at least sleighted and shifts studied by defiled consciences to diuert that stroke that pierceth from the consideration of their diuine Authour Thirdly the last thing in this manner of receiuing the Word of God is the absolute subiection of the conscience to obedience that whereas all the commands of men are limitted to their rule and absolute obedience is due to no meere creature how authorized soeuer This Word of God must so be receiued that z Exod. 19.8 whatsoeuer the Lord shall command we must resolue to doe Where the taxe lyes heauie vpon our licentious Hearers comming to heare with reseruation of purpose to continue their sinnes and desire to haue conscience at libertie to obey or disobey as themselues see fitting They must giue Preachers leaue to talke they will giue them the hearing Obedience shal still be at their libertie and choice wherein and how far to yeeld it let these consider who said God is a Law-giuer a Iam. 4.12 able to saue and to destroy that suffers b Heb. 2.2 no transgression or disobedience to passe without iust recompence of reward Which also works c. The fruit of such receiuing the Word followes It works mightily in them that beleeue So liuely and mightie in operation is the Word of God in due manner receiued transforming the Hearers into the Image of it selfe in such sort that what it prescribes it workes prescribing Faith it â—â—rks Faith vrging Obedience it works Obedience commanding Knowledge it enlightens to know strange and wonderfull is the vertue of it receiued as it ought It makes the Churle liberall the Profane holy the Drunkard sober the Adulterer chaste c. There is no dutie so harsh to flesh and bloud so crossing to profit pleasure any thing but it preuailes with conscience of such Receiuers to practise Vse I spare touch of Euthusiasts blasphemie in whose language it heares nothing but a dead Letter aduising our Hearers to notice the true cause of so little efficacie of this mightie Word in their hearts commonly it is imputed to the Minister either his gifts are weake or his affections cold or his heart not vpright The fault must needs be the Ministers if the Word be not effectuall in the Hearers Truth is these all or some may be impediments yet who hath not seene mightie effects of weake gifts in the Minister c. Rather sticks the cause in the people not hearing with what reuerence faith conscience that this Word of God should be receiued withall They come to heare as Athenians for noueltie or as the Iewes in Ezechiel for pastime and recreation or as Criticks to censure the gifts of the Minister who maruels if they depart without profit or experience of the power of this mightie Word of God whose actuall efficacie requires due disposition of the Receiuer VERS 14. For yee Brethren became followers of the Churches of God which in Iudea are in Christ Iesus for yee also haue suffered like things of your owne Countrimen euen as they haue of the Iewes THe Apostle proues by a signe the effectuall working of the Gospel in this people that signe is their willing and constant enduring afflictions for the Gospels sake set out in a comparison of Likes or Equals As the Churches of Iudea so these suffered First the same things Secondly from like men Obser The supernaturall vertue of Gods Word is here remarkeable as in many other things so in this that it so rauisheth the affections with loue of it that it makes vs willing to suffer any affliction for it That this is supernaturall the enmitie betwixt it and the nature of man sufficiently shewes There is nothing which a man more naturally hates then the Word of God insomuch that what it commands nature rebels against therefore because the Law commands it what it forbids nature desires because the Law forbids it And this as true of the Gospell as of the Law How stormes mans nature against that doctrine of the Gospel teaching the whole of our saluation to be the worke of Christ and the grace of his Spirit vs to be nothing in merit or abilitie to further in any sort our righteousnesse or saluation what power but supernaturall can worke this change in the nature of man to make him preferre in his loue that which he so naturally hates before wealth pleasure honour life it selfe Augustine to some requiring miracles to proue
the doctrine of the Churches to haue proceeded from God thus answers Hee that sees the world beleeue and himselfe beleeues not is himselfe a strange wonderment so hee that sees Gods Church suffer such tortures for the Word of God and yet questions the diuine Authour thereof is a maruellous or rather a monstrous Atheist It is a question ordinarie amongst Schoolemen whether the iustification or conuersion of a sinner be a worke miraculous they say no though they acknowledge therein something aboue nature yea against particular nature Quid maius potest esse prodigium quà m sub momento breuissimo ex rapacissimis Publicanis Apostolos fieri ex persecutoribus truculentis praedicatores Euangelij patientissimos reddi ita vt eam quam persequebantur fidem etiam effusione sui sanguinis propagarent saith Cassian Vse And if there were nothing else this mee thinks should settle the veriest Atheist in perswasion that the doctrine of Scriptures came out from God To Gods children let it be a settling of their Faith that it neuer wauer about this principle Obiect Lest any say The Argument is not demonstratiue in as much as Priscillianists Donatists other Heretiques haue resisted vnto sheading of Bloud to maintaine their Heresie and Superstition Answ We confesse there are amongst Heretiques men strongly deluded and euen ambitious of suffering Yet betwixt the Deuils and Gods Martyrs these differences are obseruable First in the manners and conuersation of one and other to the eye of Naturalists euident Priscillianists were knowne to be men of vicious life and in matters of Oath and Religious Hypocrisie professedly impious To Christs Martyrs their persecutors haue beene forced to giue testimonie of their honestie Pilate could say of our Sauior c Luk. 23.4 I find no euill in this man Lysias in Paul findes d Act. 23.29 nothing worthie of Death or Bonds Pliny to Traian giues testimonie of Christians in offensiue life except in matter of their Superstition as he calls it they were vnrebukeable A second difference ariseth from measure of their passions and patience where Storie and Experience giues eminence to Christians Sawes and Spits and Gridyrons were tryals peculiar to Christians neuer was Christian seueritie so sauage against Heretiques as was Heathenish or Hereticall Crueltie against Gods Children vnder which notwithstanding their patience was perfect to the astonishment of Beholders who can sample amongst Heretiques that of Lawrence on the Gridyron daring as it were the Tyrants malice Assum est inquit Ambros Offic. lib. 1. cap. 41. versa manduca Ita animi virtute vincebat ignis naturam saith S. Ambrose The power of the Word of God we haue thus seene in generall as it is obserued by the Apostle and inferred to be so mightie in this people so let vs view it It wrought effectually in this people for they imitated the Churches in suffering Obser That man may say indeed the word is mightie and effectuall in him with whom it preuailes so farre as to make him a willing sufferer for the Truths sake Something it is when it works Faith and Obedience in dayes of ease yet in some reuolts it hath thus farre preuayled To whom it is giuen not only to beleeue e Philp. 1.29 but contentedly to suffer for the Name of Christ theirs is the priuiledge The hardest point of obedience is to obey in suffering f Mat. 20.22 Can you drinke of my Cup said our Sauiour to his ambitious Disciples that is the tryall Reasons First Naturally wee loue ease and there is nothing more hard to flesh and bloud then passions and patience Wherefore herein haue beene noted the foulest fals of greatest Saints Secondly Besides in that case a man must sometimes transcend sense and whatsoeuer this World affords to sustayne him beleeuing one contrary in another as that hee raignes as a King whiles hee suffers as an abiect Miscreant Vse This make we our Touch-stone to try truth of Conuersion by power of the Word of God Many are the effects it hath in the hearts of Cast-awayes it humbles comforts reformes them in a measure Thus farre it preuayles with few or none of them to make resolute to suffer for the Truth Faith and Repentance are the rifest things in Profession then patience in affliction or resolution to suffer no vertue more rare Vsually wee desire to indent with the Lord and so far as may stand with commodity reputation loue of Neighbours so farre only are we for the Gospell Remember who said g Luke 9.23 He that takes not vp his crosse to follow Christ is not worthy of him whoso doth it not daily in the preparation of his minde is no meet Disciple for him The amplification of their sufferings is by comparison of likes they suffered as others the points wherin they resembled are First the passions same things Secondly qualitie of persecutors from like men their owne Countrimen This latter brought to amplifie their patience there being no vnkindnesse that goeth so neere as what proceeds from men linked to vs in bonds of Nature Amitie or otherwise Obser Considering the persons Authours of their vexation me thinkes I see the vnlimited violence of a Persecutors malice against Gods Children for truths sake It knowes no bonds of Nature or Amitie breakes furiously thorow all to wreake it selfe vpon the Truth Neyther Country nor Friendship nor Kinred nor any thing that a Persecutour respects in his malice Here a mans chiefe enemies are they of his owne house h Luke 21.16 Father against Sonne Sonne against Father Parents and Brethren betray and persecute to death How neere was the Tye betwixt Saul and Dauid by Kindnesse and Affinitie that is no restraint to Sauls malice neerer that betwixt Cain and Abel yet inhibits not from cruell Murther In all experience no Hatred so deadly as what ariseth for cause of Religion whether the cause be this that the Lord thus punisheth the contempt of Religion in Persecutors giuing them vp to bee voyd of naturall affections or what else I know not once this I know the greatest amongst spirituall Plagues are reserued for Persecutors and it is i Rom. 1.31 no small wrath to haue Nature so farre depraued Vse 1 First Let it serue for caution to all guiltie of Persecution to all to take heed how they harbour malicious minds against the Gospell lest they prooue Monsters in Nature Were it not a wonder and astonishment to see a Mother become the Murtherer of her own son c Certainly that malice that growes vpon point of Religion is vnlimited and knowes no stay till it make men Monsters in Nature Vse 2 Secondly Let no man thinke strange concerning this try all as if some new thing were come vpon him It is bitter I confesse to see naturall Loue turned into vnnaturall Enmitie But remember who said When k Psal 27.10 Father and Mother forsake me the Lord takes me vp And he that in such case hates not Father for