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
that they ioyne in the office of iustifying because they meet in the hearts of Gods children Knowledge is so coniunct with Faith in the mind that with many it goes for a part of Faith yet was it euer heard that knowledge speculatiue should iustifie vs in Gods sight we conclude then that iustifying Faith or to vse the Schoole terme Faith true in genere Moris is neuer seuered from loue of God and his Saints Vse Vse it to trie the truth of Faith which we seeme to haue receiued We liue in times wherin if the profession of men be true Christs question which implyes a prediction may seeme friuolous and his Prophesie vntrue Suppose yee that e Luke 18.8 when the Sonne of man comes he shall find faith on earth Sure if it bee true that our people generally vaunt of themselues neuer were times fuller of faith then these last dayes of which Christ prophesied a scarcetie and as I may say a famine of faith There is no man so prophane so ignorant so rancorously malicious against GODS Children but professeth faith as firme as Abrahams as effectuall almost as that of Martyrs Bring wee it to this Touch-stone Thou sayst thou beleeuest Christ dyed for thy sinnes Thou doest well so doth many an Hypocrite professe when his conscience tels him his faith is but fancie But wilt thou know O thou vaine man that faith without loue is dead faith workes by loue f Luke 7.47 and who so hath many sinnes forgiuen loues much the forgiuer and all that hee knowes beloued of him How wilt thou perswade vs thou hast perswasion of Gods loue to thee when thy heart tels thee there are none more odious to thee then those that are dearest vnto God In that league entred twixt God and his Church thus stands the case there is a communitie of Amitie and a communitie of Enmitie g Psal 139.21 Gods foes are their foes Gods friends h Psal 16.2 3. their friends Now blessed be God that keepes his hooke in the nostrils of his foes and in a Christian Gouernment restraynes by feare there were else no liuing for Gods Children on earth in this Generation so full of faith or rather so vtterly faithlesse More especiall Characters euidencing truth of Charitie First That which they loue in Saints is their Saintship though there be no other Load-stone of loue nor bond in Nature nor personall merits or the Image of God shining in them drawes affection Disciples are loued i Mat. 10 42. eo nomine because Disciples And to loue of this qualitie I dare say no faithlesse man can come Secondly To this let bee added that their loue is vniuersall and as I may say impartiall In it are comprehended k Col. 1.4 all Saints Any in whom they see the Image of God shining so farre as they can discerne they embrace in their loue And this wee may conceiue as a marke discerning whether we loue them as Saints or in other respects If grace be that wee loue in them where euer it shewes it selfe whether in noble or base poore or rich c. our affections are thither drawne There is in many a l Iam. 2.1 partiall and proud loue as Iames notes it whether it be sound or not iudge yee Rich and Honourable and men of Fashion though perhaps inferiour in grace yet haue the preferment in our Loue our Societie Conference Countenance c. The meaner sort whom God perhaps hath made more m Iam. 2.5 rich in faith more honoured with plentie of his grace euen for their meane estate are as meanly if at all regarded When may wee looke for Dauids spirit in such men A King to make himselfe n Psal 119.63 companion of all such as feare God and keepe his Precepts And that yee haue good remembrance of vs c. As to their faith was ioyned loue so in their loue is obserued a specialtie towards the Apostle They loued all Saints but had especiall remembrance of Paul him aboue many they desired to see Obser The points are two First Though none of Gods Children may bee excluded from our loue Secondly Yet there are that may haue specialtie and preeminence in our affections as Paul had with Thessalonians Christ loued all his owne yet is Iohn singled out with that speciall Encomium The o Ioh. 13.23 Disciple whom he loued Diuines anciently obserued a necessary order in louing The tye of affections in this kinde is foure-fold First Nature Secondly Societie Thirdly Personall Merits Fourthly Common Vtilitie First The common bond of Christian affections is Grace Hereto may be added that of Nature and Bloud that iustly makes it stronger It may bee questionable whether a man may preferre a Gracelesse Childe before a Gracious friend Of this I thinke is no question but that a man may loue a Gracious Child or Father or Brother more then a Gracious Stranger Secondly To this succeedes Societie and Co-habitation suppose in the same Nation Neighbour-hood Family 1. Tim. 15.8 Thirdly To these adde Personall Merits In which respect DAVIDS soule p 1. Sam. 18.1 claue so close to the soule of IONATHAN a man to whō for care he was so much indebted Fourthly Common Vtilitie So must publike Persons Magistrates Ministers haue preferment in our affections aboue priuate Christians As AQVILA and PRISCILLA layd downe q Rom. 16.4 their own neckes for PAVLS safetie they thought of him as Dauids Seruants of their King His soule r 2. Sam. 18.3 was worth a thousand of theirs The losse of one Paul to the Church of GOD is more then of thousands of common Christians Fiftly To these may be added the greater measures of Sanctification The LORD seemes notwithout cause to prescribe vs this order of louing perhaps to worke in vs a holy kinde of emulation and striuing to excell in gracious gifts and practices Certainly there is easily obserued in the holiest a desire perhaps from Gods owne inspirement to be deare and entyre to the Saints of God and a kind of ambition to be of more then ordinary esteeme amongst Gods Children It should seeme to this end that wee might all labour to excell in Grace that some might haue preferment in the affection of Gods people Vse It should moderate and restrayne the complaints of Gods Children of meaner ranke not much vnlike what we read amongst Greekes ſ Acts 6.1 Murmuring that their Widdowes were neglected in the daily Ministration Now God forbid the meanest amongst Saints should bee despised of the greatest There are some Offices of loue rathest to bee extended to the weaklings in faith Nam mater quem aegrotantem nouit filium August magis fouet saepiùs amplectitur Yet may wee not censure Gods Children as if they brake dutie because some are in affection preferred before others First The measures of Grace or common Vtilitie may make such difference necessarie Secondly And perhaps some cause of lesse esteeme stickes in
the persons thus seemingly neglected The Image of GOD the onely Load-stone of gracious affections perhaps in them hath more naeues and blemishes They make not so streight steps to their feet perhaps are after a fort t 2. Pet. 2.13 spots and blots in our Assemblies and too foule blemishes of their holy Profession I say not for particular infirmities they should bee excluded from our loue u 1. Pet. 4.8 Loue couers a multitude of sinnes Yet may not such bee offended if in such case they see not like manifestation of entyrest loue Austine August de doct Christ that thinkes our loue should bee equall to all in respect of the affection yet allowes a difference to be made in the effects thereof Wherefore it shall behooue them to wipe away those spots wherewith they blemish the amiable beautie of Gods Image that drawes affections of his Children And for vs all let it bee our care to labour for as much eminence in Grace as wee desire to haue in Gods Childrens loue The second thing here obseruable is how to Paul The man by whose Ministery they were conuerted the specialtie of their affection was carryed Where worthy our notice is the affection of a people that hath tasted the power and comfort of the Ministery Obser How deare to such those Ministers are by whom they haue receiued Comfort Conuersion Confirmation a Rom. 10.15 Their feete are beautifull The peoples dearest things their b Gal. 4.15 right eyes their c Rom. 16.4 liues are not thought too deare for them Examples LYDIA and the Iayler Vse So that they carry with them blacke markes of vnregenerate men and such as neuer tasted the power and comfort of our Ministery to whom our persons and Ministerie is so odious and except God giue them repentance for this besides all their other sinnes of reprobation Marke such men and tell mee if you finde them not the most prophane and ignorant in the Congregation And doe you wonder if to such men our persons be odious If Christ himselfe were on earth to preach vnto them I doubt not but hee should taste like measures as we yea as himselfe did at the hands of the Iewes Obser As we to see you So should there be recursus gratiarum an intercourse and exchange of kindnesse betwixt Minister and people Saint Paul cals for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That seeing d 2. Cor. 6.12 13 his heart was enlarged they should not bee straightned in their bowels Vse In this case I wish the complaint were not too iust on both parts Ministers of the people paynes they thinke they take neuer enough though they spend their strength Recompence other then words or kinde lookes they receiue from few I say as Paul If e 1. Cor. 9.11 you reape their spirituall things is it much to impart your carnals The people againe plaint as much of their Ministers they will haue their due but care not to doe their dutie There should be recursus gratiarum They are vnthankfull people that receiuing benefit of our Ministery returne no recompence of their loue and kindnesse And they are vnconscionable Ministers that take the hyre of Labourers and liue as Loyterers VERS 7. Therefore Brethren wee were comforted ouer you in all our affliction and distresse c. THE effects of this good tydings in the Apostle follow to bee treated the first is comfort and a kinde of sweetning the newes of their faith brought to his afflictions Obser Of all comforts the people can affoord to their Ministers there is none like this their holy courses continued See how Paul amplifies it It comforted him in all his afflictions put a new kind of life into him filled him with ioy vnspeakeable Like affection hee expresseth when exhorthing to vnitie he presseth it by this issue f Philip. 2.2 his ioy should bee fufilled q. d. still hee should thinke something lacking to his ioy whiles discords and such like fruits of the flesh bare sway in the people and as if nothing could bee added to his ioy if they walked as became the Gospell so speakes he With like minde Saint Iohn professeth Hee had no g 3. Iohn 4. greater ioy then to heare of his Children how they walked in the Truth As to a Father discreet and kindly affected no comfort is greater then the gracious demeanour of his Children I say then as PAVL h Philip. 2.2 Fulfill our ioy make our liues comfortable sweeten the bitternesse of our afflictions with your constancie in holy courses I dare say it is neyther your ciuill courtesie nor protection nor liberalitie nor any thing that can yeeld vs halfe the solace that the sight of your holy behauiour Wonder you at it First Gods Glory which wee hold more precious then our liues is hereby aduanced Secondly The assurance of our Calling our Crowne hangs after a sort hereon Thirdly The profit will bee yours whiles by this meanes wee are i Heb. 13.17 encouraged with more cheerefulnesse to doe our dutie As it euen k Ier. 20.8 9. kils our spirits to labour without fruit If these things mooue not oh yet let the comfort of your owne soules sway you Our ioy is something by your obedience yours will bee more l Psal 34.8 Taste and see how gracious the Lord is Once try the sweetnesse m Gal. 6.16 and peace that is felt in holy Courses Now heare how great cause haue we to complaine of a barbarous affection in our people Therefore running to the excesse of Ryot because they know it is Gall and Worme-wood to our soules Alas Brethren what haue wee deserued so ill at your hands that you should thus delight in our discomfort that spend our strength to saue your soules This account make how euer the griefe is ours for the present the horrour at last will be yours yee shall find it true that Abner speakes in his monition to IOAB n 2. Sam. 2.26 Surely it will be bitternesse in the latter end VERS 8. For now we liue if yee stand fast in the Lord. THE second effect life we liue if ye stand fast And not otherwise Life hath diuers degrees Hee liues that hath but breath or heat left in him more hee that hath vse of sense and motion Vita is vitalis when it is led with cheerfulnesse and ioy of heart Paul was aliue when he said o Rom. 7.9 he dyed but his life was as death discomfortable and bitter to him Enuie p Iob 5.2 stayes the silly one He liues in that death but is as dead because hee enioyeth not himselfe That the sense is this our life is liuely through the comfort wee feele in your perseuerance Some helpe we haue here for fuller vnderstanding of the sixt precept Wee vsually scant the sense of GODS Commandements whence it is that we so much fayle in humbling our selues for our transgressions and rest contented with meere ciuilitie crying out of
too much nicenesse euen in Moralities The Pharises for this haue their q Mat. 7. taxe from our Sauiour PAVL r Acts 22.3 tutoured by a Pharise hence grew so selfe-conceited being most miserable yet Å¿ Rom. 7 9. reputes hee himselfe as happy as any man aliue till such time as the Commandement came and hee had now learnd that the Law was spirituall Like generally is the conceit of our people from the same ground None are reputed Theeues but Robbers nor Adulterers but such as defile their bodies with the grosse act of vncleannesse Nor Murtherers but such as shead bloud Whence it is that Ciuilitie goes currant for complete Righteousnesse and the Law of God is thought to be satisfied when the grossest breaches are auoyded Know we there are Murtherers in Diuinity that are none in Policie Theeues in Diuinitie that are none in Ciuilitie Vsurers are no Theeues in Policie yet grand Theeues in Diuinity t Mat 5.22 Angry Fooles are counted men in Policie are Murtherers in Diuinitie To rectifie this errour Take taste in this Precept how large the sense of others is A Murtherer wee call him that vnlawfully depriues of life But wee shall erre if we thinke life not taken away till it be vtterly extinct Those Theeues in the Parable that wounded the Traueller and left him u Luke 10.30 halfe dead were Murtherers impayre but the cheerfulnesse of life by deading a mans spirits thou art a Murtherer Esau was in his degree a Murtherer of his Mother Rebecca whiles by his vngracious match with the Daughters of HETH hee made x Gen. 27.46 her life bitter vnto her The Israelites by their Idolatry made y 1. Kin. 19.4 ELIAS weary of his life were therefore Murtherers of him False prophets in EZECHIEL made z Ezech. 13.22 hearts of righteous sad by their lyes were for that guiltie of Murther before God In a word Impayring of the comfort and ioy of heart which makes life liuely must bee censured a degree of Murther It impayres life though it extinguisheth it not Learne wee by this little direction in one precept in examining our liues by the Law of God to extend and draw out the sense at largest Ampliare praecepta The profit of such proceeding is plentifull First It preuents that which is the bane of many a soule flattering our selues in the miserable and cursed state of Nature fancying to our selues in moralitie such a measure of righteousnesse as that we scarce thinke wee need Christ to couer our wants or grace to worke greater perfection Secondly It is a preseruatiue against Pride the Nurse of Humilitie how great so euer thy obedience is the Law of God in largest sense taken finds thee culpable of transgression in euery Commandement Thirdly How sweetens it the grace of God in our reconcilement and the pardon of sinnes No soule is so rapt with admiration of Gods loue as that that considers a Luke 7.47 how many sinnes God hath forgiuen vnto it VERS 9. For what thankes can wee render againe to God for you for all the ioy wherewith we ioy for your sakes before our God THE third effect is ioy where considerable is First the manner of propounding it Secondly the measure of it In mentioning it hee beginnes with Thankesgiuing or rather seemes to studie in what manner hee might addresse himselfe to render any competent measure of thankes to God What thankes c. The question imports him to apprehend such a measure of Gods loue in that benefit that he could by no meanes satisfie himselfe in any measure of thankfulnesse such speeches in Scripture argue the minds of Gods children at a stand vnable to expresse what they conceiue b Psal 84.1 How amiable are thy dwellings I cannot expresse the louelinesse of them c Psal 119.97 How doe I loue thy Law The measure of loue is inexplicable or signifie the insufficiencie they finde in themselues to doe what they desire Obser Obserue how highly Gods children prize the fauours of God euen such as to many seeme of smallest value Nothing they thinke sufficient that they can thinke or doe in way of thankfulnesse to God d Psal 116.12 What shall I render vnto the Lord for all the benefits he hath done vnto me I know nothing sufficient this onely I know GOD will accept thankfulnesse for his mercies The Lord hath promised to accept desires Can a child of God satisfie himselfe with desiring hee would doe as well as desire his desires hee thinks neuer feruent enough We may truely say God is more contented with the obedience of his children then themselues And it is easier for a child of God to yeeld pleasance and contentment to his gracious God then to himselfe Vse Notice it as no small difference twixt the shallow Hypocrite and the grounded Christian the Hypocrite as his taste is little of the fauour of God in any blessing his knowledge ouerly and superficiall of things that concerne life and godlinesse so is his esteeme of them sleight and his thanks for them all out as cold The Israelite indeede knowes how to amplifie by all circumstances euen meanest benefits still thinks himselfe too cold in the heartiest performance of thankfulnesse and obedience so see Dauid in the feruour of his deuoutest prayses e Psal 103.1 2 calling vnto his soule and all within him to prayse the Lord as if in greatest heate and ardencie of affections hee had felt a frostie coldnesse in the temper of his soule For all the ioy wherewith we ioy for your sake The measure of ioy is here expressed together with the meanes of it for your sake or by your meanes such fellow-feeling of their welfare wrought his loue to this people Obser Remarkeable here is the sweetnesse and amiablenesse of Christian loue affoording so many comforts and ioyes to our soules Amongst many graces it is most amiable as in other respects so for that it giues vs interest vnto and sense of all the happinesse of others their Faith Obedience Vnitie euery good gift of God brings home ioy vnspeakeable to our soules Compare Phil. 2.2 Col. 2.5 That not without cause Saint Peter with such f 1. Pet. 4.8 emphasis exhorts to feruencie of loue so many things there are eximious and eminent in loue aboue many other Graces First g 1. Cor. 13. all without it is as nothing Secondly none so plentifull and rich in vertuous fruits Thirdly none so lasting Prophecie and Tongues and Faith and Hope end with this life onely loue is endlesse the life of Saints in heauen is loue Super Cantica Serm. 83. Bernards obseruation is in this kind elegant Of all the motions and affections of the soule loue is the onely wherein wee may reciprocate with God If God be angrie with vs may we be angrie with him farre be it rather let vs feare and tremble and pray for reconcilement If God reproue vs shall wee dare to reproue
more of their lewd manners then of their learned Language Let Gods call bee our Load-starre His hand as the Cloud to Israel to mooue or pause according as it giues direction VERS 12. And the Lord make you to increase and abound in loue c. THE second thing requested is their increase and abounding in loue where the obiect and inducement is annexed Quest What may the Reason bee why hee insists so especially in loue Answ Exhortations to speciall duties yee may obserue vsually to haue one of these Reasons First Speciall defects in the people which was the reason the Apostle so much vrgeth e 1. Cor. 1.10 11 vnitie vpon the Corinthians f 2. Thess 3.10 11. labour to Thessalonians Secondly Speciall excellencie of the dutie Rather g 1. Cor. 14.1 prophecie then tongues rather h 12.31 charitie then all gifts It is the most excellent way Both perhaps had place in this people rathest the latter but thereof before and after The obiect wee here take notice of towards your selues and towards all men Obser The propertie of Christian loue is here obseruable imbracing all men onely seruato ordine So runnes the Precept * Mat. 22.39 Loue thy Neighbour whether he be so by co-habitation or friendly affection or Grace or Nature There is none but in one of these degrees is Neighbour vnto vs. Dauid indeed professeth i Psal 139.21 his hatred of Gods enemies But his hatred by the common glosse was of their sinnes not of their persons And though all offices of loue may not be extended to all yet some there are that may If wee mourne for reiection of those whom God hath cast off as k 1. Sam. 16.1 SAMVEL for SAVL l Rom. 9.2 3. PAVL for the Iewes there may seeme some errour but it is error amoris m Luk. 19.41 Christ weepes ouer Ierusalem If any should be excluded most probably our owne or Gods enemies for personall enemies the Precept is direct n Mat. 5.44 Loue your enemies And in as much as we know not whether Gods enemies shall persist in that state when they curse we must blesse and pray for them that persecute So o Luk. 23.34 Christ for Iewes crucifying and blaspheming p Acts 7.60 STEPHEN for his enemies stoning him to death Vse Pharisaical loue is detected hereby to be nothing lesse then Christian so limited by them to Neighbours in affection First Enmitie they professed to enemies Loue they limited to friends onely Their Sectaries still remaine amongst seeming Christians First yet saith our Sauiour Our q Mat. 5.45 heauenly Father whose children we would seeme doth good to the vnkind neither are we his children except in that extension of loue we resemble him Secondly and amongst r Luk. 6.32 33. Publicans and sinners it is receiued to retaliate kindnesse and to exchange good turnes Christian Charity should goe one straine beyond Heathenish loue To requite good for good is ciuill courtesie euill for euill malicious policie euill for good hatefull ingratitude good for euill onely Christian Charitie Secondly There are whose loue reacheth no farther then their Neighbours by cohabitation such was Sodomites loue The ſ Gen. 19.9 name of a stranger was odious vnto them Amongst Israelites the Lord assignes them t Exod. 23.9 to care no lesse then Widdowes and Fatherlesse And though wee yet know not by experience the heart of a stranger yet wee know not what we may doe u Heb. 13.3 We are yet in the bodie It may bee our lot as of ancient Saints to x Heb. 11.37 wander vp and downe destitute and to liue in exile Thirdly What should I speake of those whose loue scarce euer lookes out of their owne doores right Nabals in their greatest abundance Christians may we call these so scanted in their Charitie Charitie is a y Prou. 5.16 fountaine whose waters streame out as Riuers into the streets interdicting to none taste of necessary kindnesse Obser The inducements follow First his owne example As wee to you So ought Ministers to exemplifie in their liues what they prescribe to others See 1. Pet. 5.3 1. Tim. 4.12 First Else grow our persons and prescripts contemptible By being z 1. Tim. 12. types we preuent contempt The Scribes could not a Mat. 7.29 teach with authoritie in likelihood therefore because they bound heauie burthens for others shoulders b Mat. 23.4 mooued them not with the least of their fingers Secondly Yea holiest duties grow lothsome as the c 1. Sam. 2.17 people abhorred the Sacrifices through the lewd liues of the Priests Thirdly And our selues become d 1. Cor. 9.27 Cast-awayes hauing preached to others with some furtherance of their Saluation As Noahs Shipwrights built the Arke themselues perishing in the Deluge Vse Now LORD e Deut. 33.8 let thy Thummim and thy Vrim bee vpon thy holy ones that wee may all endeuour to ioyne to our light of doctrine integritie of life Of scandalous Ministers it is hard to say whether they doe more good by teaching or harme by their lewd practice the f Mat. 23.3 wisedome prescribed by our Sauiour is rare in our people Validior est operis quà m oris vox and plus mouent exempla quà m verba They seeing our neglects grow presently of opinion the duties are not so necessary nor the sinnes so dangerous when their Teachers are in both respects so dissolute Glorious is the reward of gracious Ministers and their g Dan. 12.3 recompence eminent As much more intolerable their h Mat. 23. damnation in case they blemish and preiudice the holy Doctrine by their lewd conuersation Secondly Thinke it spoken to you all as many as are called after the Name of the Lord he that said we are lights of the World commanded you also to i Phil. 2.15 shine as Lights in the middest of a crooked Generation k Tit. 2.10 to adorne the Gospell and l 1. Pet. 2.12 to winne aliens to loue of the truth by blamelesse conuersation It is vsuall with people to note Moates of Ministers and wee they say must liue as we teach else woe vnto vs. But is it not as true of you you must liue as you professe for though our fals hurt as fulmina yet yours as grandines And what auayles it to prescribe to children or to correct their disobedience whiles your selues practise what you condemne and chasten in them neglect doing of what you prescribe them VERS 13. To the end hee may establish your hearts vnblameable in holinesse THE second inducement is consideration of the gracious effect of their growth and abounding in loue in as much as hence flowes hereon depends their stablishing in vnblameable holinesse Obser The points are two First There is no stablenes of Grace seuered from Charitie Conceiue there are Graces transeunt as there are others permanent There is a m Mat. 13.21 temporary as well as
an impregnable faith To reprobate reuolts is granted illumination n Heb. 16.4 5. taste of the sweetnesse of the Gospell of the heauenly gift of the powers of the World to come but all transeunt Graces How differ they from those in Gods Chosen saue onely that they are not formed to a vertuous subsistence by loue Saith not the Apostle the same Knowledge of the truth they receiued but not o 2. Thess 2.10 loue of it therefore God sends vpon them strong delusion And againe he is therefore perswaded of Hebrewes such things as accompanie saluation because of their p Heb. 6.9 10. worke and labour of loue Obser To this adioyne the next point couched in the Text. Holinesse vnblameable holinesse issues out of loue and the best meanes to preserue the heart and life vnblameable in holinesse is to store it with loue Therefore said PAVL q Rom. 13.9.10 Loue is the fulnesse of the Law The whole of the Law is loue no dutie to God or man but loue inclines vnto No sinne but loue ruling restraynes from All defects in obedience issue from defect of loue loue of God makes carefull to know and obey him fearefull to offend him loue of neighbour makes carefull to preserue his honour life goods fearfull to impayre any his comfort that not without cause Paul prayes for abundāce of loue to preserue in holinesse all defects in holinesse issuing from defects of loue Vse What remaynes for vs but to be exhorted to striue for increase and abounding in loue towards God and man To this end what can bee more preualent then the Apostles propounding the excellencie of it In Christian duties it is good to take notice of their eminence and comparatiue excellencie as hath beene partly before obserued of loue The two here mentioned let neuer bee forgotten First Would we be assured the Graces God hath giuen vs are permanent and such as accompany saluation see if they bee accompanied with loue There is no stablenesse of any Grace seuered from loue Hast thou Knowledge so haue Hypocrites Hast thou Faith so haue Deuils Hast thou Loue so hath no Hypocrite nor Deuill Secondly And which of Gods Children desires not to bee kept vnblameable in his holy course of obedience What miserie like this to a Childe of God but in particulars to be r Rom. 7.23 captiued to the Law of sinne Wouldst thou liue vnblameable store thy soule with loue When loue failes obedience all holy dutie fayles The Angell of Ephesus ſ Reuel 2.5 6. slakes in his loue See how remisse and dissolute he growes in the maynest parts of dutie yea consider how little a breach of loue hinders weightiest points of dutie the least breach that may be is rash Anger euen that t 1. Pet. 3.7 1. Tim. 2.9 Iam. 1.19 20. interrupts our Prayers the weightiest of Christian Offices Meanes of increasing Pray u Eph. 3.18 19. to comprehend with all Saints what is the length and breadth and depth and height of Gods loue to thee in Christ I am deceiued if it silence not all suggestions of flesh and bloud any way opposing exercise of loue to men What wilt thou say he deserues not what deseruedst thou at Gods hand he loued thee freely He is an enemie When we were x Rom. 5.6 10. enemies we were reconciled to God Impious Christ dyed for the vngodly Vnthankefull thou more to God Prouoking God also is prouoked euery day and yet y Lam. 3.23 renewes his mercies with the Morning In a word there is no exception that flesh and bloud can put to our loue of men whereto GODS loue considered in the largest dimensions frames not full answere Secondly Emptie thy heart of inordinate selfe-loue remembring the singular commendations of loue extant in Scripture the emphaticall exhortations and excitements to loue there recorded are all intended to loue of Brethren not for our selues And of the first generall part of the Epistle exhorting to Constancie and perseuerance in faith thus farre The end of the third Chapter THE FOVRTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 Furthermore then we beseech you Brethren and exhort you by the Lord Iesus that as yee haue receiued of vs how yee ought to walks and to please God so yee would abound more and more For yee know what Commandements wee gaue you by the LORD IESVS HItherto of the first part of the Epistle spent in exhortation to perseuerance followes like instant exhortation to perfection progresse in Grace First generally propounded in the three first Verses Secondly particularly explayned to the cloze of the Epistle Cha. 5.23 In the generall exhortation obseruable are first the modus I beseech and exhort Secondly the matter to abound Thirdly Reasons pressing the practice First They had receiued how Secondly Know the Commandements c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Ministers taske is an endlesse taske there is still in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something left him to doe Hath he planted knowledge besides that it is true of all men they know but in part a Iohn 13.17 practice must bee vrged Is their practice approouable perseuerance must bee pressed Continue they in well-doing he must vrge their progresse that not without cause the Ministers toyle is paralleld with that of the b 1. Cor. 3.9 Husbandman so still is the end of one taske the beginning of another To c Ier. 4.3 breake vp the fallow ground of our peoples hearts that it may bee fitted to receiue the precious seed what labour requires it after the seed sowne there may d Mat. 13.25 grow tares sleepe wee neuer so little and there must be e 1. Cor. 3.6 watering of that we haue planted as of Egypt from Nilus Vse So that they little vnderstand the nature of their office that hauing layd some grounds of knowledge take vp their rest First knowledge is the foundation a great part of the building is behinde after that foundation layd Consider that as it fares with our owne soules so with our peoples How much adoe haue we to hold what we haue receiued much more to hale on our slow-backe Nature to perfection many are our ruines and decayes in Grace that need repayring Discomforts often arise fightings without feares within What wee feele in our selues let vs not doubt but our people are acquainted withall And wee cannot bee ignorant how neerely it concernes vs to see to our peoples as to our owne safety in case they perish through our negligence to vs they perish and we are f Ezech. 3.20 answerable for their bloud We beseech c. The manner of propounding in loue and meekenesse as Philem. 8.9 Apostles sometimes deale more peremptorily charging duties vpon the people with grauest adiurations 2 Tim. 4.1 1. Thess 5.27 The direction thus conceiue First persons Secondly states of persons Thirdly parts of the ministerie must be distinguished First some are of that temper that
more that attended with profit t Act. 16.14 because her heart only the Lord opened To say in a word there are u 1. Tim. 2.1 three sorts of Petitions as Paul seemes to distinguish them there is no part of mans life wherein one or all haue not their place The first hee calls Apprecations prayers for blessings wanting The second Deprecations prayers for remouall of euills felt or feared Thirdly Intercessions prayers that we make in behalfe of others There is no day or houre or moment of life that hath not necessarie vse of some one of these Wantest thou wisdome x Iam. 1.5 Aske it of God Hast thou wisedome Pray God to sanctifie encrease continue it Art thou filled with good things yet is there on earth no mecum bonum but hath a mixture of euills to be deprecated Hath God clensed thee from secret sinnes yet maist thou deprecate y Psal 19.13 sinnes presumptuous Feelest thou no temptation thou hast cause to feare it and to watch and pray z Matth. 26.41 that thou enter not into it Finally suppose thy selfe perfect in all grace set farre from sense and feare of euill How many weaklings are there in the body of Christ that need aide of thy intercessions How many elected yet vncalled How many vnder the Crosse feeble-minded comfortlesse c. Gods grace hath honoured vs so farre as to make vs a Iam. 5.16 Intercessors for our Brethren Compassion must teach vs to vse that priuiledge for their benefit Vse The duetie we haue seene Let vs see the vse Reproued here is the generall neglect of Prayer and Inuocation thus peremptorily as wee see commended to our continuall and vncessant vse The Sinners we may range into their seuerall ranks according to the seuerall causes whereout neglect of the duetie issueth First are they that out of a godlesse and profane disposition neglect this as all other works of Religion such as Dauid describes vnto vs with the brand of Atheists b Psal 14.4 They haue not called vpon the Lord swarmes of such Atheists euery Congregation is full of that haue no other thought of God or his dreadfull Name except to blaspheme it What maruell if all blessings of God turne vnto them to curses and the very meanes of saluation become occasion of their greater hardnes and deeper condemnation A second sort there are not sticking to dispute against the necessitie of this duetie and to oppose principles of Doctrine against precepts of duetie So some write of Maximus Tyrius a Philosopher that hee thus reasoned desperately against this precept of the Holy Ghost Gods prouidence and appointments are immutable prayer cannot alter them what he intends to giue he will giue though we pray not What he will not giue no importunity of prayer shall obtaine This deuotion therefore vtterly vnnecessary For answere consider Gods ordinary prouidence and the appointments thereof shall not out but include second causes And therein are disposed not onely what effects shal be produced but by what causes and in what order they shall haue their producement His will and eternall appointment hath freely linked together and subordinated the creatures to the execution of his purposes so see wee in the generation of the fruits of the earth there is an ordinary concurrence of Stars influence heat of Sunne distilling of Showres c. And this knitting together of second causes with the first is so indissoluable in the purpose and appointment of God that without them the effects ordinarily follow not so must we conceiue prayer for Gods blessings to be though no cause naturall yet a meanes appointed by the will of God to obtaine them They erre that thinke his appointments absolute without respect to second causes as meanes of their accomplishment Gregor lib. 1. Dialog Ipsa regni aeterni praedestinatio ita est ab omnipotenti Deo disposita saith GREGORIE quatenus ad hoc electi ex labore perueniant vt ipsi orando mercantur accipere quod eis omnipotens Deus ante saecula disposuit dare Neither pray we to alter Gods disposition but to obtaine what hee hath disposed and ordered to bee obtained by the prayers of his Saints Besides this In the significations of Gods secret will from which we gather the order thereof we haue promises and precepts ioyned together yea nothing promised without a prescript of duetie to obtaine the promise and that so required that if the duety commanded bee neglected the blessing promised is not obtained And shall we now say Prayers are vnnecessary which by his precept wee gather to be included in his secret appointments God forbid The Saints we find where they had greatest certaintie of obtaining most instant and feruent in praying To Isaac was the promise of a blessed seede renewed yet c Gen. 25.21 prayes he God instantly to remooue the barrennesse of his wife REBECCA To Elias God had reueiled his purpose of sending raine after so long drought in Israel yet how d 1. Kin. 18.42 buckles he himselfe in instance to obtaine it Nimirum sciebat saith Gregorie that God so promiseth his blessings that he will haue them obtained by prayer Wherefore also it is said e Iam. 4.2 Yee haue not because ye aske not There is a third sort and they pressed with conscience of their own vilenesse and vnworthinesse out of a nimium of humility and a kind of mannerly profanenesse neglect the duetie who are wee that wee should dare presse into Gods presence or presume to begge any blessing of him Vnworthy I confesse wee are all of so high a fauour if we respect our selues But if God haue vouchsafed vs this honour to be his orators and in his mercy demitted himselfe so low as to affoord vs base creatures audience let vs take heede least this shew of humilitie as Paul calls it make vs guiltie of vnthankefulnesse or disobedience Besides our custome is not to present our prayers vnto God in our owne righteousnesse or worth but in confidence of his f Dan. 9.18 vnspeakeable mercy and benignity and though it be true as Bernard hath it great is our iniquitie yet greater O Lord is thy pious loue and benignitie Lastly for this cause hath the Lord prouided vs a Mediatour his owne Sonne Iesus in whom he hath promised to bee well pleased with our persons and to accept our prayers The last sort is of them that for their weakenesse and coldnesse in prayers choose to omit it They want words they say to expresse their desires c. Ans In prayer the best Rethorike is passionate g Rom. 8.26 grones and sighes of the heart It is well said of Austin God respects not so much eloquence of words as feruency of spirit hee beares with Solaecismes and Barbarismes in our Petitions Let vs choose rather to violate Rules of Grammar and Rhethorique then this so precise a Canon of the holy Ghost Secondly remember what hath often beene taught Better is
is spred abroad that is the fame of their faith so gloriously manifesting it selfe by the fruits in their life That though the gift of Faith be not immediately seene yet makes it selfe euident by the fruits of it Else Iames had neuer said e Iam. 2.18 Shew me thy Faith by thy works Suppose then these First f Act. 15.9 Conuersion Secondly g Rom. 10.10 Confession Thirdly h Gal. 5.6 Compassion c. Conceiue it thus vnderstood First of Faith confirmed Secondly out of temptation Thirdly in some fruit or other Of Ioseph yet a Nouice we find fayling in the point of confession but haue reasons to thinke his heart was in gracious measure purified his life reformed while temptation was vpon him of feare to be i Ioh. 12.42 cast out of the Synagogue much weaknesse hee bewrayes Temptation once ouerblowne and Faith confirmed hee shewes k Ioh. 19.39 more courage for Christ then the chiefe of his Apostles How then may we presume they haue Faith in whom appeare fruits of nothing but grossest Infidelitie Timorousnesse shall I say to professe his Name whom they boast to beleeue in that might be imputed to the weakenesse and infirmitie of Faith but crueltie towards Gods children yea to the children of their owne bowels so insatiable addicted to intemperate Bowzing Luxurious wantonnesse all Vncleannesse that amongst Infidell Pagans is to be seene more care l 1. Tim. 5.8 to prouide for Families more conscience to depart from euill Faith PAVL tells vs m Gal. 5.6 works by loue The Councell at Ierusalem n Act. 15.9 purifieth the heart Behold in these Boasters such a faith as neither feares God nor reuerenceth Man nor goes so farre as ciuilitie or light of Nature to purge the outward life from grosse and notorious sinnes Shew vs thy Faith by thy works or neuer make vaunt of Faith in thy heart that by no outward euidence thou canst approue to the Church of God So that we need not to speake any thing It seemes then Pauls course was where he came to commend the faith and sanctitie of the people amongst whom his Ministerie had beene effectuall Teaching vs that there is place in our Ministery for commendation as well as for reproofe or exhortation PAVLS Epistles abound with Prayses of the Churches to whom hee writes and amplifications of their commendation by all circumstances See 2. Cor. 8.2 3 4 5. The great Shepheard of the sheepe the Arch Doctor of the Church omits not the o Apoc. 2. 3. due prayse of the Churches whom he sharplyest reprooues First It is an allurement tempered to the inclination of Nature led with nothing more kindly then with cōmendation how did Paul wind himselfe into the heart of Agrippa by this meanes and drew him p Act. 26 27 28 almost to bee a Christian See also Philip. 4.8 Secondly It drawes on others q 2. Cor. 9.2 to emulation of like practice through holy ambitiō of like praise in Gods Church Thirdly There is somthing herein that redounds to the glory and prayse of God Commend Faith in Charitie Obedience what commendest thou but Gods Workes in his Children In this kind ye may obserue men faulting both wayes First by flattery and vndue prayse where is nothing prayse-worthy as also by forbearing reproofe of palpablest sinnes Hieronym aduers Pelagian lib. 1. Pelagians by Hieromes report directing a Minister his carriage to the people propound him this rule Seruus Dei nihil amarum de suo debet ore proferre sed semper quod dulce suaue est A practice saith Hierome fitter for Heretikes then for the Lords Prophets by such suauiloquentia and r Rom. 16.18 faire speeches Heretikes are went to deceiue the hearts of the simple There is a time saith Paul instructing Titus to ſ Tit. 1.13 reprooue sharply and so t 1. Tim. 5.20 that others also may feare Secondly There is another fault on the other hand in like sort to be auoyded it is too much querulousnesse for want of nothing many times but what in this life cannot be attayned exact perfection In so much that euery little blemish in the people ouer-cloudes their many vertuous parts that no notice is taken of them to commend them The great God of Heauen that God of pure eyes more readily takes notice of the least good thing to commend and reward it then of smaller sinnes to reprooue and punish them The u 1. Reg. 14.13 little goodnesse found in ABIIAH amongst all the sonnes of Ieroboam the Lord passeth not without mention and recompense VERS 9.10 For they themselues shew of vs what manner of entring in we had vnto you and how yee turned to God from Idols to serue the liuing and true God And to wait for his Sonne from heauen whom he raysed from the dead euen Iesus which deliuered vs from the wrath to come THE words haue this summe they specifie the euidences which the Churches followed in giuing to Thessalonians commendation of faith they were two speciall fruits and effects of faith First conuersion Secondly expectation and patient wayting for Christ to come from Heauen Their connexion is plaine with the last clause of the Verse foregoing we need say nothing in your prayse for they preuent our commendation Their entrance into this Church vnderstand their first preaching of the Gospell and the successe thereof Obser The points of notice are these First Conuersion is an inseparable attendant and fruit of sauing faith No fruit of Faith sayth a new-fangled Teacher but an antecedent and preparatiue thereto Repentance goes before Faith What meane you by Repentance what by Faith what prioritie or precedence vnderstand you in Nature or Time The mans loue to play with ambiguities laughes at the rule Qui bene distinguit bene docet Thus conceiue First all Repentance presupposeth some Faith Secondly some Repentance goes before some Faith Thirdly sauing Faith is in Nature before sauing Repentance Of the first Euen legall contrition which is this mans Repentance though absurdly he define it a sight of our misery presupposeth some faith who mournes or is cast down with the terrors of the Almightie that beleeues not the sentence true pronounced in the Law and applyed to him The people of Niniue beleeued God x Ion. 3.5 then humbled themselues in sacke-cloth and ashes Of the second This Repentance goes before faith iustifying that is before perswasion of Gods loue in the pardon of our personall sinnes Yea hath place in many that perish in euerlasting despayre as wee haue instance in Cain and y Mat. 27.3 Iudas c. But if you speake of sauing Repentance Repentance as Paul cals it z 2. Cor. 7.10 to saluation neuer to be repented of you must then vnderstand that the gifts of Faith and Repentance are simul tempore neyther afore or after other the acts and exercise of the gifts may you distinguish a prioritie of Nature which belongs to Faith
though the truth is the exercise of both is so coniunct that it is hard for the Christian in whome they are to distinguish which hath the precedencie in time that it may haue place here that our Sauiour hath the a Luk. 17.20 Kingdome of God commeth not with obseruation but as the Corne b Mar. 4.26 27 growes vp man knowes not how First And weigh but these reasons Godly sorrow for sin c 2. Cor. 7.17 the cause of Repentance presupposeth Faith perswasion of Gods loue and readinesse at least to pardon our sinnes For can a man â—â—eue for the offence of God as it his offence without perswasion of Gods loue to him in Christ some of d Heb. 12.17 ESAV his teares may drop from his eyes that apprehends God onely as a terrible Iudge Ingenuous sorrow and hearts griefe is peculiar to them whom God hath bestowed his Spirit e Psal 51.12 of ingenuitie and Adoption to seale them to the Day of Redemption Secondly And see whether all the f 2 Cor. 7.11 fruits of Repentance reckoned vp by the Apostle presuppose not Faith and perswasion of Gods loue Thirdly Why am I long to wash an Aethiopian whether is our vnion with CHRIST or our Renouation first in Nature Haue wee His Spirit to renew vs before we are made members of his body or is this vnion wrought without Faith For shame gull not Gods people with those Crudities of your addle braine teach them the practice of Faith and Repentance busie not their heads with these Niceties that breed g 1. Tim. 1.4 endlesse questions rather then edifying in the faith My conclusion I resume Conuersion is an inseparable attendant and fruit of sauing Faith Conuersion vnderstand the turning of the whole man from all sinne to all Righteousnesse The whole man Paul distinguisheth into these three members the h 1. Thess 5.23 Spirit Soule and Body in all and euery of these is this Change wrought to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it brings man from hatred of GOD to loue of God from contempt of God to feare of God from ignorance of God to knowledge of him So from loue of sinne to hatred of sinne from hatred of Righteousnesse to loue of Righteousnesse from delighting in sinne to grieuing for sinne from practice of iniquitie to practice of Pietie c. Not only from sinne to Righteousnesse but from counterfeit righteousnesse to vnfained Righteousnesse There is malum opus and malum operis Euill workes and i Isai 1.16 euill in good workes The Conuert puts away not only his euill workes but the euill that is in his workes the grosse faultinesse that before Conuersion claue to his best workes Thus conceiue it brings a man from meere sinnes to contrary k Dan. 4.27 vertuous practice from an euill manner of doing good duties to a forme more holy Suppose First from Seruilitie to Ingenuitie Secondly from Formalitie to Sinceritie Thirdly from Ciuilitie to true inward Sanctitie First In meere Naturalists is obserued a seruile kinde of abstayning from euill only for feare of wrath a mercenary kind of performing good duties only for hope of reward The same men conuerted are swayed by loue of God to depart from euill fearing to sinne not only for wrath but in respect l Hos 3.5 of Gods goodnesse Inclined to well doing not only for reward but for Conscience of dutie glory m Mat. 6.16 of the Commander and n 2. Cor. 5.14 thankefulnesse to his mercy Secondly In fleshly Hypocrites is easily obserued a forme of godlines none more formally frequeÌ„t in Prayers and Sacrifices nor seemingly stricter obseruers of o Isai 1.14.15 New-moones and Sabbaths Conuersion so alters these Formallists that they now more study to bee then to seeme religious Thirdly Politicall righteousnesse was in some Heathens is in some Christians vnrenewed wrought partly by naturall Conscience partly by ciuill Education Sobrietie and Iustice they are obseruers of in a sort for prayse of men that scoffe at Pietie and studie of true Puritie in GODS Children The heart once turned to God feelingly accounts Ciuilitie dung p Phil. 3.7 8 10. and drosse and longs after experience of the vertue of Christs death to mortifie the sinnes were formally restrayned only the power of his Resurrection to quicken their hearts to newnesse of life Whether this Conuersion presupposeth not Faith etiam inimici sint Iudices Vse Our wisdome it shall bee by this fruit of faith to try the Truth of it and in this tryall let eye bee had especially to these two things First to the Captaine or Darling sinne neuer thinke thy selfe a Conuert indeed till the corruption that most swayed in thee before calling grow specially lothsome and detestable vnto thee Secondly next to thy grounds of departing from euill thy manner of performing holy duties By that said in the explanation thou mayst direct thy selfe whether thy feare of God be seruile or ingenuous thy seruice mercenary or son-like thy Pietie formall or sincere c. And of their act in generall thus farre they turned the Text further intimates First the termes of their turning from what to what they turned from Idols to God Secondly the end or consequent of their turning to serue God where is subioyned a description of GOD by two attributes in opposition to Idols the liuing and true God Of the first It is required what an Idoll is Answ The most generall and compendious description of an Idoll strictly taken is this An Idoll is a false god The Antithesis in the Text applaudes the description God to whom they turned is the true God Idols from which they turned are thereby intimated to bee false gods So Paul elsewhere in stead of Idols puts their Periphrafis they are such as by q Gal. 4.8 Nature are not Gods Idols are of two sorts First Creatures whether imaginary or reall inuested in Gods properties actions or worship Secondly the true God falsly conceiued Of the first Thus vnderstand whatsoeuer it is besides the true God whereto men ascribe Diuine properties actions or worship that is to them an Idoll or false god there be that to Christs humane Nature attribute power to be euery where present to fill Heauen and Earth his humane Nature is by this meanes made an Idoll because being a Creature it is clad with that Diuine Propertie Immensitie Scotus to Angels giues this power without outward euidence or reuelation to know the secrets of mens hearts Angels are by this meanes made Idols because being but creatures they haue assigned them a Diuine propertie to see in r Mat. 6.4 secret to discerne Å¿ Ier. 17.10 thoughts and to try the reynes Like thinke when Diuine worship inward or outward is giuen to any thing besides Iehouah What euer that is it is made an Idoll Images adored with Diuine Worship Saints inuocated by this meanes are made Idols because Gods Worship is giuen them And these yee may call
l 2. Tim. 3 25 26. his time giue them repentance if at any time we should not thinke our patience fruitlesse Secondly their bondage hard vnder Satan that easily leaues not his hold Thirdly their miserie by meanes of that bondage should make vs meekely compassionate To Titus like duetie is enioyned vpon other reasons First m Tit. 3.2 3 4 remembrance of our owne forlorne estate Secondly of the power and grace of God in our rescue Such meeknesse beseemes vs all towards the people of God that no waywardnesse except hopelesly obstinate should preuaile to make vs surcease paines in vsing meanes to gaine vnto Christ That hastie hot spurre-humour of many Ministers and people so soone wearie of weldoing because they see not present successe of their endeuours sorts not with Christian meeknesse or compassion It hath I confesse great examples but none without checke Thus let vs thinke First many a wholesome admonition holy Sermon sweet motion of Gods Spirit neglected wee in dayes of our vanitie had the Lord beene as carelesse of vs as we are of our Brethren we had still continued in that damnable estate of disobedience Secondly the purchase is excellent if at any time God giue oportunitie to gaine it such as we should thinke cheape rated at any paynes we can take to procure it n Iam. 5.20 Thou shalt saue a soule and couer a multitude of sinnes Thirdly perhaps the cause of so little good doing by the meanes sticks in our selues through First lacke of prudence to obserue circumstances or secondly neglect of prayer to God for his blessing vpon our endeuours The second branch of gentlenesse is Placiditie a pleasing kind of carriage fitted to yeeld all good contentment to our Brethren so far as may stand with good conscience So Paul professeth to haue become a o 1. Cor. 9.20 22. Iew to Iewes weake to the weake all things to all men in things indifferent that by all meanes he might winne some so runnes his iniunction to all Gods people not to p Rom. 15.2 please themselues but euery man another in things that are good to edifying The ancient Caueat must here be remembred that this rule leads ad Aras onely permits not to gratifie another with violation of our owne conscience In things lawfull become all to all to winne some but take heede how thou inferre the good fellowes Conclusion therefore to become mate for euery pot-companion to runne with the intemperate to the same excesse of ryot so doe good to others that thou destroy not thy owne soule by clogging it with the guilt of sinne q Ephes 5.11 haue no fellowship with the vnfruitfull works of darknesse saith this Apostle that in things lawfull commends to vs by Precept and practice care to gratifie and yeeld contentment to our brethren Vse 1 They are therefore too quarrelsome censures of rigorous people that taxe as breach of duetie in a Minister all sociable ioyning with their people in matter of honest and lawfull recreation and would exact all after the rule of some more austere in that behalfe It is not vainly noted by our Sauiour r Matt. 11.18 19. IOHN BAPTIST came neither eating nor drinking the Sonne of man came eating and drinking the one by austeritie the other by more familiaritie laboured to gayne to Gods Kingdome he is ouer-rigorous that interdicts to any sociable conuersing either with Nouices or Aliens as in things indifferent or tempering his demeanour in things of that nature so as vpon reasonable obseruance he shall finde to bee fittest for their gayning vnto Christ Vse 2 Secondly no lesse blame-worthy is that neglect of brethren in vse of Christian libertie in things indifferent thinking he benefit lost if either loyaltie or charitie must limit the vse of it Thus did not Paul As a Nurse vnderstand not a Nurse mercenarie but a nursing mother whose affections are most tender therefore it is added her owne Children Obser With what tendernesse of affection a Minister should bee deuoted to his people is the note If any more tender then another that affection should a Minister expresse In similitudes thus haue we our Predecessors professing their loue ſ 1. Cor. 4.15 As Fathers t Gal. 4.19 As Mothers here as nursing Mothers Timothie his great commendation was that hee would euen u Philip. 2.20 naturally care for the welfare of Gods people To naturalize this tendernesse of louing affection these meditations are forcible First of their miserable state in nature Secondly dangerous station in grace When our Sauiour saw the people as sheepe without a shepheard x Matt. 9.36 he had compassion the word signifies the yearning of the bowels such as is in the most tender pitie and compassion Thirdly of the deare price they were purchased withall y Act. 20.28 the bloud of God Fourthly the comfort accrewing to vs by their happinesse though the people by vs haue their saluation yet we by them our Crowne z Dan. 12.3 encrease of our glorie But that which wil most affect is experience of sorrowes remembrance of our owne miserie in nature Compassion is best learnt by experience wherefore our high Priest a Heb. 4.15 that hee might be mercifull tastes of our infirmities and temptations And the Lord seemes to haue said enough to procure from Israelites pitie of strangers for that themselues had beene Pilgrimes b Exod. 23.9 and knew the heart of strangers So being affectionately desirous of you c. for farther amplification of his loue towards them he mentions the effects and fruits of his loue which he felt in himselfe especially his liberall disposition and kind-heartednesse as we may call it so great that hee professeth hee could haue found in his heart to impart vnto them with greatest contentment the dearest things not the Gospell onely but his owne Life Obser So liberall is loue if not prodigall of the dearest things to those that are deare vnto it c 1. Cor. 13.4 Loue is bountifull this franke disposition see in Loue. First of God to Man Secondly of Man to God Thirdly of Man to Man In loue d Rom. 8.32 God spares not his owne Sonne but giues him to die for our sinnes that Sonne of GOD in like loue communicates himselfe his Life his Soule his Spirit his Prerogatiues his Kingdome In some answerablenesse of affection the Saints e Heb. 10.34 suffer spoyle of their goods with ioy f Reuel 12.11 loue not their liues vnto death no g Exod. 32.12 32. not their saluation in cōparison of Gods glorie For their Brethrens sake h Act. 4.32 34 35. sell their possessions and expose them to common vse yea lay downe their liues for the Brethren If this be the propertie of loue where is that vertue to be found amongst men with the Lord himselfe we are desirous to indent mincing the matter with niggardly limits when he calls any thing from vs for support of his
glorie so farre as may stand with reputation saith the ambitious so farre as with peace and good will of Neighbours our popular men-pleasers are for the cause of their God Had the Lord Christ been so straitned in his bowels to vs-ward what had become of our poore soules hee had glorie and honour the same with his Father yet for our sakes emptied himselfe and became of no reputation humbled himselfe to death euen the death of the Crosse and stand we with him on termes of reputation I cannot wonder at our Nabal-like churlishnesse those thoughts and deeds of Belial towards our Brethren when with our God and Sauiour that i 1. Tim. 6.17 giues vs all things so liberally to enioy we deale thus niggardly he hath nothing of the soundnesse of loue towards God or Men that is thus illiberall and pinching in his affection Not the Gospell onely but our soules by an vsuall Metonymie our liues whether by paynes in preaching or by persecution the latter is resolued on by Interpreters May we not inferre it from Pauls practice as a duetie in a Minister to lay downe his life for the peoples sake the cause of truth requiring it I dare say Paul had no thought of his supererogating in this measure of Charitie but vnderstand this for the actuall performance is amongst the dueties that are dueties in casu not necessarily to be acted till the Lord call for life in way of Martyrdome yet euer must it be resolued on praeparatione animi And in case the cause of Truth and good of the Church call for it wee k 1. Ioh. 3.16 ought to lay downe our liues for the Brethren so much First Christs loue in dying for vs requires at our hands Secondly together with the good of the Church by first confirming weaklings secondly incouraging the timorous thirdly occasioning Aliens to enquire into the Doctrine whose sweetnesse is such whose diuine Authour so certainly knowne by the Teachers that life is not deare to procure it support and propagation First this measure of liberall resolution in loue towards Vse 1 God and his people let vs labour for First by this if by any meanes l Philip. 1.21 death becomes aduantage Euery child of God is a gayner by death most they that make a vertue of necessitie whom God honours with the Crowne of Martyrdome Secondly and if from any measure of loue to the Brethren we may conclude our m 1. Ioh. 3.14 translating from death to life most from this when life is not holden deare to purchase glorie to God good to his Church Secondly withall we must take notice of Gods tender Vse 2 respect to our weaknesse in these dayes of Peace and Libertie vouchsafed vs dispensing with vs for this hardship in Christianitie contented to trie vs with reproches only or such like flea-bitings of persecution wherein yet it were well if we bewrayed not too much delicacie Me thinks comparing our selues in these times with the Saints of God that haue gone before vs I cannot but as admire Gods power so maruellous in their weaknesse so wonder at our tendernesse readie to shrinke from holy practice and profession for reproches and a little losse of commoditie and ease Had wee liued in dayes of our Fathers when fire and fagot seemed an easie compendium of tortures what had become of vs Thus thinke God is mercifull to vs in thus tempering afflictions to our strength Withall by these light troubles takes tryall of our resolution and would perhaps prepare vs to greater tribulation The manner of Pauls inclination to these offices of loue remaynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would in that terme expresse that pleasance and contentment he found in the harshest dueties of loue towards this people And it must be obserued as a circumstance adding much grace to euery good performance when it is done with pleasance contentment and heartie good liking To preach the Gospell as of necessitie is scarce thanke-worthy to n 1. Cor. 9.17 doe it willingly hath approbation reward with God The Apostles speech seemes strange ye haue begunne not only to doe o 2. Cor. 8.10 but to will Is it more to will then to doe Not so but it is more to doe willingly then of necessitie because something we thinke must be done Hence find wee the will sometimes accepted without the worke neuer the worke where this will is wanting in works of Mercie if there be p 2. Cor. 8.12 a readie mind a man is accepted though his gift be small yea in case of inabilitie though none at all In new obedience if the will be present defects flowing from infirmitie are winked at Martyrdome it selfe is not Martyrdome except it issue from loue and be commended by this complacentia Euidences of it take these First gladsomnesse and ioyfull entertayning occasions of weldoing Secondly such men are q Tit. 3.8 prouident forecasting to do good works Thirdly their griefe is not to doe but to faile in doing duetie the r 1. Ioh. 5.3 Commandement is not grieuous or burthensome but defects in obedience Meanes to procure and increase it first consideration of the glorious reward secondly the present peace and comfort conscience feeles in weldoing VERS 9. For ye remember Brethren our labour and trauaile for labouring night and day because we would not be chargeable vnto any of you we preached vnto you the Gospell of God THE Apostle in these words makes probable his protestation of so heartie wel-wishing to this people Reason enough they had to thinke him thus kindly affected towards them for that on such termes of hard trauell and handy labour hee forbare exacting maintenance due for preaching in fauour of them The words abound with occasions of question wherewith men of corrupt mindes lacking better imployment haue pestered them That is first whether Paul in this practice did supererogate So Papists affirme for herein he did more then was commanded Supererogatory workes in their Language are good workes done ouer and aboue enioyned dutie From other good workes they thus differ First Where there is a Commandement there lyes a bond vpon the Conscience to doe so and no otherwise In these of Supererogation the Conscience is not bound they are left to our discretion to doe or omit Secondly Matters of Precept if they bee done haue reward if omitted punishment In workes of counsell the omission hath no punishment the performance hath greater reward Obiect Such they conceit was this fact of Paul had hee preached for his hyre hee had done nothing against dutie therefore preaching on free cost he did supererogate Answ There are duties ordinary that bind simply to all times and occasions There are duties extraordinary or in casu vpon speciall occasion Example to preach the Gospell is a dutie ordinarie euer binding a Minister Woe to him if he preach not to preach freely is not alwayes a dutie yet in case eyther necessitie of the Church enforce it or
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
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 self-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
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
aboue a 1. Cor 13.9 knowledge all gifts c. to be in this life made perfect Petrus mergitur meretur audire modicae fidei Hierom. si in illo modica in quo magna sit nescio Defects of Faith are of two sorts First Actuall Secondly Possible and of both kinds are found in the First Matter Secondly Measure of beleeuing Defects in the matter thus conceiue when some points of Faith knowne and beleeued there are others either vnknowne or not beleeued Thus was the Faith of some in Corinth defectiue in the Matter the Article of Resurrection being doubted of or denyed And Peter till farther instruction b Act. 10.14 remayned doubtfull of the abrogation of the Law and breaking downe of the partition wall Secondly in the Measure of beleeuing And that in all the parts of Faith thus numbred by some First Knowledge Secondly Assent Thirdly Adherence First Knowledge Faith the more implicite the more defectiue the more explicite the more perfect The lesse distinctly Articles of Faith are vnderstood the more implicite and defectiue is Faith Faith true for the substance may be where the points of Faith are but confusedly vnderstood whiles Assent is giuen to what is knowne particularly and in grosse or vniuersally to what is vnknowne so farre as it is carried vnder the notion of diuine reuelation Inasmuch as our c 1. Cor. 13.9 knowledge of things reueyled is much what indistinct our Faith must be acknowledged implicite and defectiue Secondly Assent In the measure of assenting like defects are euident in the generall how d See Psal 37. 77. doubtfull and euen tremulous is our assent especially in temptation For our owne particular there liues not the man so trustfull that beleeues and doubts not that viewing his imperfections is not forced to crie out e Mar. 9.24 Lord helpe mine vnbeliefe Thirdly Adherence There is easily apprehended by a Beleeuer an excellencie and goodnesse in the things propounded to be beleeued whereby the will is drawne to cleaue to the goodnesse of that Truth apprehended by the vnderstanding yet earthly mindednesse so swayes with most that the resolution seemes difficult to leaue all for Truths sake and f Act. 11.23 with full purpose of heart maugre all misfortunes to cleaue vnto God All which considered who amongst vs dares challenge such perfection of Faith as hath mixture with no defects Who can say he vnderstands all yea almost any point of Faith so fully that nothing may be added to his distinctnesse of vnderstanding In the part of particular assurance some Fooles I haue heard boasting of vndoubtfulnesse for the matter of their owne saluation but haue presently remembred that in the prouerbe Emptie vessels sound lowdest they most vaunt of Faith that haue least experience in the practice of it Neuer mettest thou with temptation that could shake thy faith neuer with corruption so rebellious and masterlesse as to make thee question truth of mortification Thou art I dare say another Abraham or else an Hypocrite in beleeuing It is well if in these dayes of peace we haue resolued to put on vs that pious kind of crueltie to neglect Father and Hieron Mother Wife and Children for Christs sake and the Gospell in case the Lord shall call vs to that tryall But may we not thinke we flatter our selues when wee beginne to halt betwixt God and Baal euen for verbal persecutions how feare we not our earths-quaking when that g Matt. 26.70 Rocke of Faith is shaken with one blast of temptation But suppose thy present wants none yet possibly they may be h Gal. 6.1 Thou maist be tempted ABRAHAM the mirour of Faith had his faultings by partiall Infidelitie Peter in the strength of Faith walks safely on the Sea but at the sight of a storme i Matt. 14.30 31. beginnes to sinke and deserues to heare Oh thou of little Faith What betides any one may betide euery one let vs not bee high-minded but feare Vse 1 The comfort may seeme slender that defects of Faith affoord Truth is no man hath comfort in his defects yet hence ariseth no small solace to consider wee are not alone but haue all Gods Saints partners of like imperfections The same defects are in our Brethren that are in the world that any man may see the falshood of that suggestion there is no soundnesse of Faith because there are defects in beleeuing condemne wee not the whole generation of the Iust as Infidels and faithlesse men they all had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrastled with doubtings It was their happinesse that they so wrastled and finally k 1. Ioh. 5.4 by Faith gate victorie ouer the world Vse 2 Let all vaine Vaunters of perfection be admonished to enter new search of their hearts and tremble proudly to arrogate what the greatest Saints haue disclaymed perfection in beleeuing Thou sayst thou beleeuest vndoubtfully Christ dyed for thy sinnes Thou doest well if thou doest it But feare lest thy faith in the issue proue no better then presumption Behold men of as great obedience more knowledge and conscience wrastle with doubtings thou that hast no care to know God nor depart from euill professest vndoubtfull assurance of Gods loue in Christ qua fide Papists tell vs of a kind of Faith which they call Priuilegiatam Faith with a priuiledge If any such Faith be granted to men profane it is Faith with a priuiledge but from such priuiledge pray wee Good Lord deliuer vs. May I thinke he giues to men so drowned in disobedience such perfection of Faith when his owne children striuing against sinne euen to the shedding of bloud complaine them of defects Is God become a Stepfather to his children Is Faith defectiue Be all exhorted in GODS feare Vse 3 though it haue beene giuen you to beleeue yea and to suffer for his Names sake still l 2. Pet. 3.18 to grow in grace and in the knowledge of our Lord and Sauiour First m Mar. 9.24 pray with the blind man Lord helpe mine vnbeliefe with the Disciples n Luk. 17.5 Oh Lord encrease our Faith Secondly and o 1. Pet. 2.1 long after the sincere milke of the Word that ye may grow thereby the Word was the Seed must be the Food of our Faith Strange is the negligence of many in hearing it seemes through long immunitie from temptations How haue we knowne them as in p Amos 8.11 12. some famine of hearing the Word of God posting from Sea to Sea to heare a Sermon now embracing euery triuiall occasion of absence from the Congregation I say as he q King 20.11 Let not him that girds on his armour boast as hee that puts it off Our warfare is not accomplished howsoeuer we seeme to haue a Truce and to be at peace with the Tempter VERS 11. Now God himselfe euen our Father and our LORD IESVS CHRIST direct our way vnto you And the Lord make you
to increase and abound in loue one towards another and towards all men euen as we doe towards you To the end bee may establish your hearts vnblameable in holinesse before God euen our Father at the Comming of our Lord Iesus Christ with all his Saints WE haue here the practice of what was professed an earnest and deuout Prayer wherinto the Apostle breakes out vpon occasionall mention of his vsuall practice in that kind Wherein are considerable First the persons to whom it is directed to God the Father and our Lord Iesus Christ Secondly the matter of the request First his prosperous iourney towards them verse 11. Secondly their increase and abounding in loue verse 12. Thirdly the reason of this latter petition intimating the benefit they shall receiue by such their increase and abounding in loue verse 13. God our Father our Lord Iesus Christ direct c. In ancient Diuinitie the inference was fluent sith Christ partakes equally with his Father in the honour of inuocation Athanas serm 3. contra Arian therefore also in diuine Essence The honour equall therefore the excellency of Nature Secondly To which adde his participation of diuine office and propertie here also intimated by prouidence ordering the affayres of men is not the illation sound for the Deitie of our Sauiour r Iohn 1.3 By him all things without him nothing was made ſ Heb. 1.3 hee beares vp all things by the Word of his Power is therefore God with the Father blessed for euer Vse Build wee our selues in this Article against all Cauils of damned Arians This once ouerthrowne our faith is vaine and we are yet in our sinnes First Suppose Christ a meere Creature how canst thou be assured his obedience or passion was satisfactory for thee by right of Creation God hath absolute power ouer his creature to inioyn it any thing to be done or suffered the creatures because creatures stand bound to subiection Nothing was supererogatory in our Sauiour nor therefore satisfactory for vs in case these Heretikes bee teachers of Truth that Christ is a meere creature Secondly Neyther could we beleeue any thing hee did or suffered to be satisfactory to Gods Iustice The offence required an infinite satisfaction So could not Christs haue beene saue onely through the excellencie of his diuine person wherefore it is that wee are so often put in minde of t Heb. 9.14 1. Iohn 1.7 his Deitie giuing vertue to his Sacrifice Thirdly Besides it belongs to the Mediatour not only to merit for vs eternall Redemption but to protect vs by his Grace and Power till wee bee in possession of the purchased inheritance to tread Satan vnder our feet to destroy Death and Hell to iudge the World in righteousnesse to giue vs admittance into that Kingdome prepared and purchased for vs in his bloud Are these workes of a meere creature The World once groned to see it selfe become an Arrian Hieron the Patriarch of that Heresie God tooke away by a remarkeable vengeance The famous Councell of Nice cursed to Hell the Blasphemie it contayned Could wee thinke it possible in this cleere Light of the Gospell it should dare to peepe out amongst vs It seemes the father of lyes remembring how of olde it aduantaged his Kingdome hauing tryed his skill and malice in sowing Discords and Dissensions in matters of smaller moment to his no great aduantage hopes once againe to taint vs with Arrianisme if to no other issue yet to make our Church and Religion odious sith from amongst vs there rise vp men of peruerse mindes speaking so peruerse things But blessed be God that hath kept our Teachers from the least taint of that Heresie and stirred vp the heart of his Anoynted to fire out this Blasphemie from amongst vs. Gods people may yet be admonished to furnish and fortifie themselues in this mayne piller and foundation of faith their being none so firme but impudencie of Heretikes dares assay to shake Direct our way vnto you The first thing in the matter of the Petition is that God would please in his prouidence to order him a streight and prosperous course vnto them Obser So doe Gods Children wait for Gods hand to lead them and thinke those iourneyes prosperous wherein God is the Pilot. Saint Paul on this ground makes request for a iourney to Rome and defines it u Rom. 1.10 prosperous when it is according to the will of God In iudging of Gods direction eye must be had First not onely to the x Act. 16.6 7. ends intended whereon Popish Pilgrimages and such like dotages are founded but Secondly as much to our calling that we run not into praecipitia Protectiō is promised vs while y Psal 91.11 we are in our wayes Suppose thus when first some worke of our calling leades vs Secondly or z Gen. 12.10 necessitie Thirdly or such like occasion and oportunity cals vs from our station In a word when we can say Digitus Dei est hic Gods finger is our Mercury to point vs out our way Vse 1 I say then as IAMES a Iam. 4.13 Goe to now ye that say To day or to morrow we will goe into such a Citie c. without any respect to the prouidence or hand of God for that yee ought to say If God will and If it sort with his gracious pleasure and direction What is your life or what know yee what shall bee to morrow or how can ye promise your selues prosperitie or protection where Gods direction is neglected Not lesse blame-worthy are our superstitious Votaries or Intentionaries that walke out of Gods Church to the Shrines of Saints and that spectacle of Gods wrath the Holy Land The places they say affoord helpes and excitements to deuotion whereas the date of those Prescripts is long since expired Time was when Ierusalem and Mount Garizim were the places of worship but now the dayes are come wherein as our Sauiour neither in b Ioh. 4.21 23. Ierusalem nor in that Mountaine men should worship God but the true Worshippers should worship him in Spirit and Truth and c 1. Tim. 2.8 De Hierosolymis de Britanniā aequaliter patet aula coelestis Hieron ad Paulum de institut Monachi in euery place wee may lift vp pure hands free from wrath and doubting while the heart is cleane the affection feruent faith stedfast places and times are indifferent to priuate Deuotions Heauen is a Circumference the Earth the Center God is euery where nigh vnto them that call vpon him in sinceritie To these we may adde our curious Trauellers that to see fashions wander from Gods presence Vagabonds as Cain about the Nations d Gen. 34.2 Dinah her iudgement is vsually their portion their returne is with spoyle of bodily or spirituall Chastitie They will fetch vs strange Languages though it be from Babel with their owne confusion bringing home as Seneca once plainted Non solùm verba sed vitia
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
Saints is taught vs h Luk. 16.8 9. by the vniust policie of the deceitfull Steward Quest Doth any aske reason of the Spirit of God Answ It should suffice vs to receiue his holy instructions and reuelations without asking a reason It is his mercy that he is pleased to acquaint vs with Gods will who are we that we should prescribe to him or aske him reason of his counsells yet nothing lets with modestie to make coniecture Perhaps he would teach vs how by worse things we may worke our aduantage in goodnesse Physicians they say can make of deadliest poyson antidotes against poyson of the Vipers venome the soueraignest Triacle And there is not the worst man but may teach vs goodnesse their vilest practices may after a sort be our paternes There is an oblique kind of imitation of wicked men permitted to Gods children the rule is this Change but the obiect thou mayest imitate them in wisedome in contention in wrath in labour c. They are i Iere. 4.22 wise to doe euill learne thou wisedome to doe well They are zealous for superstition it shall be thy shame if thou bee not as zealous for Religion They striue for their pleasures for their sinnes striue thou with as great eagernesse of Gods glory Vse 1 Is it not then a worthy argument for vsurious contracts drawne from the parable Worldlings looke for their owne with vsury so the Lord for aduantage of his glory by his gifts Approues he their practice or rather vpbraydes our negligence by comparison drawne from mens courses in euill They were best say they may imbezzle their Masters goods because CHRIST by that worldlings wisdome would teach vs prouidence for our soules or because he resembles his comming to a Thiefes in the point of suddennesse thence inferre the lawfulnesse of the euery Comparisons are borrowed from things sinfull and vnlawfull to teach truth and admonish of dutie the vse of them is not to iustifie their euill but to remember vs of dutie or to explaine his truth Secondly let Christians labour for this wisedome to Vse 2 make profit of other mens euils to further them in goodnesse Gods Wisedome is in this kind remarkeable directing vs by all things that may runne into our senses to rayse vs furtherances in spirituall things the sillyest creatures he hath made our patternes their naturall inclinations are in a sort our instructions k Ier. 8.7 The Crane and Swallow teach vs to obserue our season of visitation l Isai 1.3 The Oxe and Asse to acknowledge our great Lord and Master that giues vs all things liberally to inioy The m Prou. 6.6 Pismire can teach the Sluggard prouidence and industriousnesse The worst men though sibi nequam yet may doe good to vs and bee our Monitors to holy Duties Worldlings n Psal 127.2 rise early and take late rest for the trash of this World wilt not thou redeeme some time for heauenly aduantages Gods enemies agree as SIMON and LEVI as o Gen. 49.5 brethren in euill Learne we like vnitie and consent in goodnesse Pharises trauell Sea and Land to make a Proselyte Iesuites hazzard liues to peruert from the truth oh learne of them to bee as painfull to gaine to GODS Kingdome as they are to winne to the Deuill It is probably the reason of such resemblances to teach vs out of worst things to worke our spirituall benefit Obser The conclusion now followes in summe this The time and season of Christs second Comming is amongst Gods secrets that must be adored rather then searched into Not Scripture but the euent only reueales it Of p Mat. 24.15 that day and houre knowes no man no not the Angels no nor the Sonne of man as hee is man True say some not the day and houre but the yeere at least the Age within some small compasse of time may bee knowne I wonder by what calculation that the Scripture affords vs. Saint Paul speakes here not of the seasons onely but of the times and of both teacheth they are vnreuealed The difference betweene the termes the learned in that Language thus assigne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiâ—es time at large and often time of the largest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the article and point of time that determines oportunitie as if to the point in hand the Apostle would say Touching the Yeere or Moneth or Age when the Sonne of man shall come it is as much vnreuealed as the season whether in the spring or fâ—ll by day or night at q Mark 13.35 midnight or cocke crowing or in the dawning as our Sauiour himselfe speakes both are equally vnreuealed and therefore curiously inquired r Acts 1.7 It is not for you to know the times and seasons which the Father hath kept in his owne power saith our Sauiour to his Disciples in a point conioyned something neere with the finall consummation Quest Doth any aske reason of the concealement particular we haue none to assigne this onely let vs bee assured had it beene expedient for vs to know such is GODS loue to his Church hee would haue imparted it as well as other secrets to our notice What is written wee are sure was written for Å¿ Rom. 15.4 our profit what is concealed wee are as sure was not necessary to bee knowne rather expedient to be concealed And to say truth what profit might wee imagine to come from the reuealing that flowes not as fully from the concealement perhaps our preparation would be more hastened and the malice of the worst men thereby restrayned Answ First that benefit would be peculiar to those only that should suruiue against that day For Ages fore-going in as great likelihood securitie would bee the greater Secondly besides what greater preparation to meete the Lord was in Saul when he heard and beleeued that his death should be the next morrow some pensiue sadnesse and desperate melancholy it wrought in him no penitent remorse for sinne nor godly sorrow to Repentance How were those Iewes the better prepared that knew or might haue knowne by what the Lord foretold by Esay the nigh approching of their captiuitie nay see how they grow the more indulgent to licentiousnesse f Isai 22.13 eating and drinking for tomorrow they should dye Thirdly I demand for whom is this knowledge so expedient for GODS Children or for Reprobates Gods Children haue learnt by the concealement to order euery day as their last and so to liue euery houre as if in the next moment should bee their Iudgement And for Reprobates thinke we the same infidelity would not be in them towards this as to other Reuelations What auayled it the wretched Sodomites to be told by Lot of their nigh-approching vengeance He u Gen. 19.14 seemed to them as one that mocked And what was the old World the better for all Noahs preaching and building the Arke for his owne preseruation And what would it auayle an Infidell if a Prophet
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
inuenit crimen etiam viri fortis accipit nomen tanto nequior quantò sub poculo inuictior So amongst vs he that drinkes most is counted the stoutest man Vomunt vt bibant bibunt vt vomant how great cause haue we to feare lest the Land for these and like abominations spue out her inhabitants What should I speake of what Habakuk in his time complained of f Hab 2.15 Forcing others to Drunkennesse Good God with what expence Many of the mind that to the Poore they spare not the least Mite yea thinke all lost that Wiues and Children partake and yet spare not to spend Pounds to make their Neighbours drunken Quid multa I know not any sinne but is rife amongst vs yet must I needs say none growne so rife or to such height as this of Drunkennesse And may I not say as Ieremie g Ier. 5.9 Should not the Lord be auenged on such a Nation as this What words may I vse to disswade it vnto men giuen to that sinne The Lord hath threatened vengeance of all sorts to deterre from it and we haue seene many exemplified on many First Beggerie saith Salomon is the hire of such as companie with Drunkards Secondly Famine God hath sent on whole Kingdomes to h Ioel 1.5 pluck the Cup from the Drunkards nose Thirdly By Hosea hee tells vs It takes away the heart Fourthly By Salomon the fearfull sinnes that accompanie it first Luxurie Veneri libero conuenit sayth Tertullian De Spectac these two Deuils of Drunkennesse and Lust are conspired and euen sworne together Nunquam ego ebrium castum putabo In Tit. Cap. 1. said Hierome secondly Stupiditie They haue smitten me shall he say i pro. 23.35 but I haue not felt it Fiftly In the bodie we see often loathsome ougly diseases monstrous mis-shapennesse till a man become a burthen to himselfe Hos homines an vtres vertiùs aestimauerim Amb. de Helia Ieiun cap. 17. said Ambrose in another sense Sixtly In the soule such insatiable appetite that wee may say of it as Tully once spake of Couetousnesse when other sinnes die with age Sola ebrietas iuuenescit Seuenthly And see if Drunkards be not reckoned amongst the damned Crue k 1. Cor. 6.10 that haue no portion or inheritance in the Kingdome of Christ and of God I might be infinite to set downe the bitter Inuectiues of Diuines and Heathen against it Ambrose said of them They bring on themselues the Curse of CAIN their motion is with trembling tanquam in paraly sin resoluti sayth Austin Pedibus ambulare non possunt Secondly They were wont to vse it pro equilleo saith Ambrose and it hath often fallen out in the euent what Torment could not wring out from men Drunkennesse hath Thirdly The Romanes held it good policie sayth the same Author to permit to the barbarous Nations of the Empire free vse of Wine vt ipsi soluantur in potus eneruati ebrietate vincantur It is much to be feared God in wrath hath giuen our people to this beastly sinne to vnsinew the people of the Kingdome and to expose them to easier victorie of the Aduersarie Thus much of this sinne to shew the odious nature of it too little I feare me to reforme the euill custome VERS 7.8 For they that sleepe sleepe in the Night and they that are drunken are drunken in the Night But let vs who are of the Day be sober putting on the Brest-plate of Faith and Loue and for an Helmet the hope of Saluation THe seuenth Verse containes Reason to presse the dueties of Watchfulnesse and Sobrietie in forme this They that sleepe and are drunken are so in the Night We are not of the Night but of the Day Ergo may not be drunken but sober The Allegorie for so I conceiue it vnfolded is this As those that giue themselues to sleepe and drunkennesse make choise of the Night to secret their sinnes from the notice of men and are few so impudent as to doe deeds of darknesse at Noone-day so seeing we liue in times of so cleare knowledge reuelation and are deliuered from the darknesse and Night of Ignorance it shall behooue vs to walke soberly and honestly vnlesse wee will be too too impudent in securitie and prophanenesse Obser The point we will here take notice of is the modestie of the times wherein the Apostle liued chusing darknesse and secrecie to couer their enormities The things they do are such as a Saint would l Eph. 5.12 blush to name themselues that do them are not so shamelesse but they chuse secrecie to commit them Euery one that euill doth m Ioh. 3.21 hates the light he meanes principally of Grace and Knowledge withall that of Sense which is the ground of the Metaphor Truth is God n Rom. 2.15 in Nature hath imprinted some principles of common honestie to restraine the headstrong inclination of corrupt nature vnto euill till they be vtterly extinct some remanents there are as of conscience so of modestie in doing euill Vse The more desperate is the state of our times and people and no doubt those modest miscreants amongst Gentiles shal rise in iudgement and condemne this shamelesse generation of enormious sinners amongst Christians that o Isai 3.9 declare their sinnes as Sodome and hide them not blush not to doe deeds of darknese in the sight of the Sunne Saith the Lord of Israel when he would expresse a hopelesse estate of that people Were they p Ier. 8.12 ashamed when they committed abomination They were not ashamed neither could they haue any shame therefore they shall fall among them that fall in the time of their visitation Thinke it spoken of these times The third dutie followes Arming our selues as for a Conflict Of Spirituall Warfare I meane not to treat at large who so would see the condition of it hath at hand the learned Labours of expert Captaines in the Lords Hoast The parts of the Armour here commended to vs M. Downham are Faith Hope and Loue the three Theologicall vertues set out by resemblance Faith and Loue in the similitude of a Brest-plate Hope of an Helmet The vnfolding of the Metaphor is thus As Souldiers are wont especially to fence their Brest for the Hearts sake the seat of life and the Head the fountaine and originall of the senses as vpon whose safetie depends the safetie of the whole Bodie principally so our care should be against the euill day to arme our selues with graces best seruing to safegard the soule amongst which eminent are Faith Hope and Loue Touching them two things shal be handled first their nature briefly secondly their vse in the spirituall combat For Faith thus in grosse conceiue the nature of it It is an assent to the truth of the Word of God for the Truths sake of him that spake and inspired it Some principall respect thinke it to haue to the Doctrine of
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
and shut Heauen not as they please yet so as the Lord ratifieth their regular proceedings in the Court-of Heauen u Ioh. 20.23 Power to remit and retaine sinnes So that the Conscience vsually receiues not the assurance of Pardon but by their testimonie and declaration Thirdly Their Gifts ordinarily aboue the common rate as Knowledge Experience Comfort what not The x Psal 25.14 secret of the Lord is with them that feare him Yet a greater insight into the secrets of Gods Kingdome is giuen to Ministers Their lips the y Mal. 2.7 Treasure-house of Knowledge and Vnderstanding Fourthly What should I speake how the Lord by them as Instruments conueyeth to his children all grace that accompanies Saluation In such sort that what the people receiue not by this Hand as it were of God cause enough they haue to suspect that it is not such as accompanieth Saluation z 1. Cor. 3.5 By Ministers he workes Faith by them he conuerts sanctifieth comforteth a 1. Tim. 4.16 saueth Hence haue their persons beene euer venerable in the eyes of the Saints CORNELIVS b Act. 10.25 giues PETER more then sociall reuerence Galatians receiue PAVL as an Angell from Heauen IOASH an Idolater salutes ELISHA c 2. King 13.14 His father the Horsemen and Chariots of Israel Of Alexander the Great Monarch and Conqueror of the World Antiquit. lib. 11. cap. 8. writes Iosephus that he was so moued with the presence of Iaddus the High Priest that hee dis-mounts himselfe to doe him reuerence and in fauour of him spares the sacking of Ierusalem Thus hath God done to make them reuerend thus haue Saints and Pagans done to testifie their reuerence Vse These then are cursed times and they are cursed hearts of men to whom I dare say for the generalitie no mens Persons or Calling are more despicable then they are of Ministers A horrible Confusion it was fore-told by Isay to come vpon Israel d Isai 3.5 Children should presume against the Ancient and the vile against the Honourable no lesse that in HOSHEA The people were as they e Hosh 4.4 that rebuked the Priest This Confusion is come vpon this generation and I dare say is fore-runner of a heauie Vengeance No man almost so vile but thinkes himselfe a better to the ablest Minister yea the name it selfe wee haue cast as a terme of Repâ—och and Contempt vpon our faces Reasons some may not be denyed to sticke in Ministers First In many their slender or no gifts to discharge so high a Calling Bernard de Conuers ad Cler. cap. 29. Curritur passim ad Sacros ordines reuerenda ipsis quoque Spiritibus Angelicis Ministeria apprehenduntur sine reuerentiâ sine consideratione As in Ieroboams dayes Who would fill his hand might consecrate himselfe though hee were of the lowest of the people Woe to the hands that admit them and thereby cast contempt vpon the reuerend Calling Secondly Another the lewd life of many in place of Ministers whereby they lose all Authoritie in their peoples Conscience though gifts be otherwise neuer so reuerend The Lord in his iust Iudgement f Mal. 2.3 9. casts Dung in such mens faces and makes their persons as vnsauourie Salt to be troden vnder foot of men Through their occasion the whole Calling is exposed to contempt There are others in the people first That they see not the necessitie of their Ministerie nor therefore know to prize the worth thereof specially their no experience of the comfort and power of it Secondly It were strange the plentie of the Blessing should make it contemptible but true it is in all experience familiaritie euen with such fauours of God breeds contempt The Word of God g 1. Sam. 3.1 was precious while it was geason Now wee haue euery day Manna though it be Bread from Heauen and Food meet for Angels wee grow to loath it and with the Word the Messengers that bring it Now God be mercifull to the sinnes of this Land and pray all for mercie at Gods hand for this besides all our other sinnes The contempt and vile esteeme of the Calling and Persons of Ministers with it is entwyned the contempt of the Word of God yea of Christ himselfe And we haue cause to feare lest for it together with our disobedience the Lord send h Amos 8.11 a Famine of hearing the Word of God The second dutie inioyned in respect of Ministers is Loue. Where is first to be considered the measure of it it must be Loue in abundance in an ouer-flowing measure an ouer-ouerplus of Loue for our Worke sake The Notes here are two First That there is a lawfull preferring of one before another in the measure of Loue. They call it vsually the order of Louing Paul makes profession His Loue was i 2. Cor. 2.4 more abundant to Corinthians then to sundrie other Churches And left any thinke it might be his infirmitie what hee practised towards them hee here prescribes to be done to Ministers Gods owne Example wee haue herein for ought I know as a patterne to be imitated Hee hates nothing that hee hath made yet is his Loue k Tit. 3.4 to Man aboue many yea l Psal 8.4 aboue all Creatures celebrated Amongst men Israel is singled out with that speciall Encomium GODS m Exod. 19.5 peculiar People the People of his Loue. Accordingly the effects and fruits of Loue towards them abound in the measure If that Example may seeme transcendent that of his Sonne in dayes of his Flesh is beyond exception His owne he n Ioh. 13.1 loued all But there was a Disciple that had the specialtie of his Affection IOHN o 23. the Disciple whom he loued that is more then others In Loue are three things first Well-wishing secondly Pleasure or delight-taking in the partie loued thirdly Beneficence or actuall well-doing In all these may be a preferment giuen to one aboue another Of the first what the people speake to Dauid disswading his going to Battell must be holden of all such like publique persons o 2. Sam. 18.3 they are worth thousands of others their safetie and welfare to be preferred in our well-wishing And for Delight-taking who knowes not but though p Mat. 5.44 enemies must be prayed for yea though enemies vnto God yet must our q Psal 16.3 delight be in the Saints that are vpon Earth and such as excell in Vertue For Beneficence the place is plaine Doe good to all r Gal. 6.10 especially to them of the household of Faith To set downe particular rules of direction according whereto to guide the measures of Loue is not my purpose This once as a generall pertinent to that which followeth let be remembred Persons on whose welfare depends the common good are in all degrees and kinds of Loue to be preferred Vse It affoords answere to that common Exception of worst men against courses of Ministers and
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
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