Phil. 2.5 not his affection To count the afflictions of his Church after a sort our x Act. 9.4 owne Secondly They that make themselues merry with the miseries of their brethren count it a chiefe melody to see and heare the maladies of others when y Hest 3.15 SHVSHAN is in greatest perplexitie HAMAN is in the height of his iollity How many of the same spirit amongst vs triumph in the greatest miseries of their brethren that miserie of miseries a wounded spirit there are that can sooner make matter of exprobration then means of compassiō it is the fruit they say of following Sermons How euer it be true It is a z Heb. 10.31 fearefull thing to fall into the hands of God and wonderfull intolerable to wrestle with his wrath in the Conscience yet farre more heauy token of his implacable displeasure is it to liue senslesly in sin and not to be remembred with some afflictions Truely said HIEROME Magna ira est quando peccantibus non irascitur Deus It is cause of trembling when the Lord comes to a Psal 89.32 visite our offences with the rod and our sinnes with scourges but much more grieuous that he threatens by HOSHEA I will not visite their daughters when they are harlots Medicus si cessabit curare desperat Yea see how the Scripture teacheth vs from the afflictions of Gods children to inferre a farre more miserable estate of the wicked If Iudgement begin at the house of God b 1. Pet. 4.17 what shall be the end of them that obey not the Gospel I begin to plague the c Iere. 25.29 Citie where my name is called vpon and shall yee goe free If the d Prou. 11.31 righteous bee recompensed in the earth how much more the wicked and the sinner doth he so chasten the infirmities of his children what will hee doe to the presumptions of his enemies c. Remember what Salomon aduiseth in this case e Prou. 24.17 18. Reioyce not no not when thine enemie falleth neither let thy heart be glad when hee stumbleth lest the Lord see it and it disple se him and so he turne away his hand from him to thee Thirdly They that adde affliction to them whom the Lord hath wounded Giue gall for meat and vineger to quench thirst as the Iewes to our Sauiour make more bitter the afflictions of Gods children first by insolencies secondly f 2. Sam. 16. exprobations thirdly questioning sinceritie Let all such barbarous and inhumane natures remember what Dauid prayes vnto such not out of a reuengefull affection but by propheticall instinct g Psal 69.24.26 27. Powre out thine indignation vpon them and let thy wrathfull anger take hold vpon them Adde iniquity to their iniquity and let them neuer come into thy righteousnes For they persecute him whom thou hast smitten Heare what Obadiah threatens to such a people h Obad. 15. As thou hast done so shall it be done to thee thy reward shall returne vpon thine owne head Let Gods people be exhorted to beware this inhumanity and as we desire to partake comfor from God so not to withhold it from the afflicted Reasons hereto inducing First it is the end why the Lord hath beene pleased to Minister comfort to vs that we i 2. Cor. 1.4 might be able to comfort others with the same comfort wherewith our selues haue beene comforted of God Secondly The comfort we Minister to others is reflected vpon our owne soules In spirituall things no man is a loser by communication No man loseth knowledge by instructing the ignorant nor abates his owne zeale by inflaming the zeale of others nor impaires his owne comfort but increaseth it by Ministring comfort to the distressed Thirdly God himselfe becomes our debter by promise to k Psal 41.1 2. recompence it into our bosomes Fourthly The soules of the afflicted l 2. Tim. 1.16.17 shall blesse thee The matter or meanes of comfort followeth with these words Obser The best comforts are they that are drawne from doctrines of the Scriptures m Rom. 15.14 Scripture-comforts are the comforts indeede Scripture-comforts exceed all others in three specialties First they are more solid because more true the very pith and marrow of comfort is contained in Scripture there is that the weary soule may rest and build vpon This saith DAVID is my n Psal 119.50 comfort in mine affliction o Psal 119.52 Thy word hath quickned me I p Psal 119.92 remembred thy word O Lord and receiued comfort Secondly more vniuersall Some miseries there are for which the Heathen found out and penned some shallow comforts But how many be there which they could neuer find salue to cure that miserie of miseries a wounded spirit how miserably do they comfort No maruell they knew not the storehouse of comfort the Mediatour Christ Iesus q Rom. 5.10 that died to reconcile vs vnto God Thirdly More effectuall What words but these haue the Spirit of God promised to make them effectuall to the consolation of the afflicted This r Isai 59.21 Word and the Spirit goe together The holy Ghost the Comforter seales it vp to the Soule and ſ Rom. 5.5 sheads Gods loue abroad in our hearts And if we shall a little enter comparison betwixt the Comforts extant in the writings of Men and those propounded in the Scripture wee shall see how vtterly vaine and of no worth those are in comparison of these To speake to the point Paul here treats of Tully and Seneca haue many large Discourses tending to yeeld comfort in the death of friends The summe of all they say is this Eâ lege nascimur Death is ineuitable none can auoid it foolish therefore for a man to grieue for it Againe it is exitus communis none scapes it and here they lay on load with histories of Cities Kingdomes Monarchies that haue come to ruine Thirdly sometimes they demurre whether any thing of Man remaine after death imagining no other Immortalitie but in the mouthes of men by commendation either they are not and then are not miserable or if they bee yet herein stands their blessednesse their soules are ridde from the prison of the bodie What are the comforts Scriptures affoord in this case t Rom. 8.3 39. Death separates not from the loue of God brings u Reuel 14.13 rest from Labours leades to the x Phil. 1.23 presence of Christ yea of the very bodies teach truly their death is but a sleepe See in another particular Outward afflictions and vexations what comforts haue they Forsooth either they are fatall and cannot be auoided or else fortuitous and therefore to be contemned Compare the Scriptures they are swayed by the prouident hand of a louing Father that first y 1. Cor. 10.13 tempers them to our strength secondly vseth them as meanes to z Heb. 12.11 mortifie our sinnes to a 1. Cor. 11.32 preuent damnation Thirdly they
of the Church What should I speake of our murmuring vnder the Crosse and quarrelling at the dispositions of GODS Prouidence as if that endlesse Wisdome had beene ouer-seene in ordering vs by a Acts 14.22 tribulations to enter into his Kingdome A Strawberie way to Heauen had beene much better and the greene Meddow in Cebes his Table then these thickets of bushment and ascent of craggie Rockes that lead to vertuous happinesse I confesse we haue many ambitions of suffering ioying in tribulations for the Catholike Cause and that which some call the cause of the Gospell Who maruels when they haue thē sweetned to the sense of carnalitie by them their portion is made fat and their meat plenteous Prisons they find affording more meanes of enlarging their Temporalities then houses of greatest freedome or Pulpits of largest Elbow-roome In none of these find I a sample to this patterne yet are there I doubt not but can say they ioy in tribulations because they see glory comes to GOD by giuing testimonie to his Truth and good to his Church by confirmation of weakelings Obser The particular now followes In much affliction with ioy c. So true is it that Gods Word receiued with an honest and good heart brings with it sweetnesse enough to digest all the sowre and bitternesse of afflictions that attend it compare Psal 119.50 Vse And oppose it to the delicacie of flesh and bloud and that scandall of the Crosse deterring many after conuiction to embrace the faith Obser Note herewithall the difference betwixt afflictions for sinne and persecutions for Righteousnesse those are iustly Deboras these seldome or neuer want their comfort vsually are attended with ioy and reioycing As b 2. Cor. 1.5 our afflictions abound so also our comforts if not in sense yet euer in the cause How many causes of Ioy bring they to the soule First we are hereby conformed to c Mat. 5.12 Heb. 2.16 Iohn 15.19 1. Pet. 4. the Prophets and righteous men that haue gone before vs yea to the Prince of our Saluation Secondly they are pledges to vs of our d Acts 5.41 choosing out of the World and of our walking with a right foote to the Gospell Thirdly of our more then ordinary Grace e Rom. 3.4 wee are in with our God when he chooseth vs to be his Champions Fourthly meanes of how many gracious gifts their exercise at least and confirmation and increase Fiftly yea f 2. Cor. 4.17 worke to vs after a sort that inualuable Crowne of Glory What coward may not this encourage to resolution vnder the Crosse his comforts are proportioned to his afflictions Gods loue is neuer more plentifully g Rom. 5.5 shed abroad in our hearts then in our afflictions for righteousnesse to say truth what should dismay vs Is it loue of ease that is carnalitie Doubt of successe that h 1. Cor. 10 13. is infidelitie suspition of weaknesse we know who hath said his i 2. Cor. 12.9 Grace shall be sufficient and he perfits power in weaknesse Prouided alwayes as Peter giues the caution or cause of suffering be good If we suffer k 1. Pet. 4.15 as euill doers if but as busibodies what thanke or what comfort haue wee if for the Name of Christ happy are we Verse 14. the Spirit of the glorious God resteth vpon vs. It is not the paine but the cause that makes the Martyr said the Martyr Cyprian Not to bee reuiled or imprisoned to lose liberty liuing no nor life sorts vs to Prophets that were before vs except perhaps Priscillianists and Donatists and Trayterous Iesuites may be thought consorts of Prophets but to suffer as Prophets for l Mat 5.10 Righteousnesse I know some men ambitious of suffering I aduise them to prouide that their cause and calling too be warrantable I cannot else warrant them comfort in their afflictions I should tremble at the crosse layd on mee for sinne and bee iealous of my strength yea in the best cause where I had needlesly thrust my finger into the fire yet would hope m 1. Cor. 10.13 of issue to be giuen with the temptation where I see good cause and calling to suffer for I know Him faithfull that hath promised VERS 7.8 So that yee became ensamples to all that beleeue in Macedonia and Achaia For from you sounded out the Word of the Lord not only in Macedonia and Achaia but also in euery place your faith to Godward is spred abroad so that wee neede not speake any thing THE connexion framed by others I motion not thus I conceiue the Apostle amplifies their faith and patience by the measures thereof such were their proceedings therein or rather such the specialtie of Gods fauour in the distribution such that though they came after others to Christ yet became they presidents to their precedents so richly endowed that it might well beseeme their Ancients to make them their patternes The amplification stayes not there but addes mention of the Churches whom they had out-stript All that beleeued in Macedonia and Achaia And because it might seeme strange the notice of a Church so newly planted should so farre bee divulged a greater wonder Paul mentions no wonder but truth In euery place where he came heard he report of their Faith though further remote then Macedonia their Countrie and their Neighbour Region Achaia The particulars of their commendation here touched are these First their precedencie in Faith to their Ancients the Churches of Macedonia Secondly the famousnesse of their gracious estate and practice Thirdly their propagation of it to others Types In gracious practices it is not enough to be followers and of the company but we should striue to become precedents and Presidents vnto others In Religion it should be who may goe formost That was the blessed state of Iohn Baptists times the n Matt. 11.12 Kingdome of heauen suffered violence and the violent tooke it by force it was who might throng first in for a share in the Gospel As Souldiers at the surprizing and ransacking of some wealthy Citie where the prey is made free striue who may come first to the spoile so was it in Iohns dayes for this rich treasure of the Gospell so should it be now S. Paul for common gifts giues charge to striue that wee may excell And weigh these Reasons First good and euill things haue their measure of graduall quantitie according to the greatnesse of their effects An euill thing the more it hurts the more euill it is and more damnable in the Ring-leader A good thing the more it profits the better and more beneficiall to the first beginner It much amplifies the prayse of Corinthians compassion that they were so forward because their o 2. Cor. 9.2 zeale had prouoked many Secondly God hath pleased for our encouragement in this kind to expound vs different measures of heauenly rewards to be proportioned to our measures of grace and exercise thereof that
in bonum quia humiliores redeunt atque doctiores The old distinction must here be remembred Afflictions some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishments properly so called they are such as proceed from Gods wrath and are inflicted in the Nature of Vengeances May wee thinke these matter of thankefulnesse and not rather of trembling and humiliation Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastisements or fatherly corrections They differ from the former not so much in their matter as First in the Fountaine Secondly Measure Thirdly end of inflicting and issue They issue out of GODS loue and fatherly care willing thereby to reclayme vs. They haue their y Esay 27.8 temper and mitigation according to our strength They tend to make partakers of the z Heb. 12.11 quiet fruit of righteousnesse In afflictions of this Nature if we respect the vse and fruit there is cause of thankefulnesse Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preseruatiues against sinne as PAVLS a 2. Cor. 12.7 buffeting by Satan Last are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tryals of faith whether by Satan as those of Iob or by men that persecute for righteousnesse sake In this last sort wee finde great cause of thankefulnesse and reioycing Paul cals his Crosse his b Phil. 1.7 Grace PETER and his fellowes reioyce therein as in c Acts 5.41 a great dignitie The summe is Afflictions simply cōsidered are no matter of thankesgiuing their vse and fruit is a blessing of God but that comes from them by accident only is not wrought out of the Nature of misery The extent of the dutie is best measured by comparing it with the former what wee may pray for for that wee must giue thankes and whatsoeuer is no fit matter of Prayer is as vnfit for thankesgiuing That wee may pray for afflictions I find not warranted vnto any nor by any practized For d Iob 6.11 what is our strength that wee should indure By which rule also the prophane guize of many is excluded euen for their sinnes and thriuing therein prophanely praysing God and giuing thankes to him The Thiefe for his Spoyle the Adulterer for his vncleane Dalliance the vaine Gamester for his good Fortune Gratitude saith Bernard is or should be pudica Abominable to God is that thanke that ascribes to him the operation of what hee professeth to abhorre and threatneth to punish as hee doth all iniquity The sense then thus conceiue Inioying the blessings of God be as carefull to render thankes as in the want thou wast instant in Prayer to obtayne them Let no fauour of God bee it neuer so meane bee ouer-passed without thankesgiuing Amongst Iewes were as many Thankes-offerings as Offerings of expiation and atonement to teach vs to be as thankefull for blessings receiued as in our wants wee are importunate to obtayne them And hereto tended their solemne Festiuities as to one end to testifie their thankefulnesse and reioycing in Gods Mercy and the Blessings bestowed on them in temporall and spirituall things The Saints of God were carefull in this kind in Dauid the man after Gods owne heart it is specially obseruable his Psalmes of thankesgiuing double in number to those spent in Doctrine History or Petition Motiues here First The excellencie of this seruice would bee considered First Preferred by the e Psal 50.23 Lord before all Sacrifices Secondly Peculiar to Saints Thirdly The seruice of the life to come when all other almost cease Secondly It is all wee are able to render vnto the Lord for all the benefits hee hath done vnto vs in a sense f Psal 116.12 13. all the Lord requires of vs how iustly iudge by that no obligation of the Lord vnto vs For g Rom. 11.35 who hath giuen him first Wee receiue them saith BERNARD Dupliciter gratis sine merito sine labore nostro Thirdly Vnthankefulnesse saith Bernard is that ventus vrens and exiccans that dryes vp fluenta gratiae For it God is wonted to depriue of his Blessings and to turne them into Curses Because h Rom. 1.21 22 Gentiles were vnthankefull the Lord infatuated their vnderstanding Or if the Blessings bee continued yet not in the Nature of blessings but as occasions of hard-heartednesse i Rom. 2.5 and preparatiues to greater iudgement Thus of the dutie ioyne thereto the extent of it In euery blessing of God They are of three sorts First Naturall that tend to our being or wel-being in Nature Secondly Politicall tending to our being or wel-being in ciuill societie Thirdly Spirituall seruing to our being or wel-being in Grace Euery of these require their speciall thankesgiuing And in euery of them must bee considered First The blessings themselues Secondly The vse Thirdly The continuance Fourthly The increase of the Blessings That k Acts 17.28 we liue mooue haue our being is Gods mercie towards vs that hee giues vs things necessary for sustenance of life and hearts to vse them is his Blessing not without thankefulnesse to bee acknowledged There be saith Salomon that haue them in abundance and yet l Prou. 5.13 want hearts to take comfort of them The habit of Faith is Gods Gift the vse of Faith his Gift the continuance his Gift the increase his Gift they fayle in this dutie that passe by any of these without their speciall thankesgiuing Sinnes contrary hereto First Ingratitude the sinne so detestable vnto God so odious I say not to Saints only but to all men Ingratum dixeris omnia dixeris saith Mimus Publianus And if on any people it may be charged most on vs to whom GOD hath beene richest in bountifull bestowing of his Fauours Degrees of this sinne Ancients haue thus noted First To passe by the Fauours of GOD without notice-taking of them at least in the Nature of Fauours in this degree who stands not culpable of Ingratitude before God How m Lam. 3.23 many mercies are with euery morning renued vpon vs which through commonnesse not only lose of their worth in our esteeme but their very notice and obseruation Secondly Not to requite or recompense the benefit to the bestower according to oportunitie may some say Can any recompense to the Lord his Kindnesse Behold our n Psal 16.2 wel-doing extends not to him and o Iob 22.3 what is it to God that wee are righteous Yet are there certaine duties which he is pleased to interpret after a sort as thankfull rendrings and retributions made to his bountie as when we vse his gifts to the glory of the bestower Secondly To the comfort of his Children whom he hath pleased to appoint receiuers of his Tribute and accepts things done to them p Mat. 25.40 as done to himselfe Thirdly To render euill for good A high degree of Ingratitude I could wish wee could wash our hands of it His Patience and Bountifulnesse how many abuse to licentiousnesse his wonderfull Mercy in the worke of Redemption how many make the greatest excitement to disobedience
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 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
make vs watchfull how we giue way to like temptations In all is the same inclination naturall to Apostasie and were it not wee are o 1. Pet. 1.5 kept by Gods power to saluation like would be our issue I beseech you therefore beware how yee p 2. Cor. 6.1 receiue the grace of God in vaine lose not the reward of your hearing praying obeying all things feare to be noted of backesliding or to abate any thing of your discreet feruour No state is more discomfortable then that of Apostasie better neuer to haue knowne then q 2. Pet. 2.21 knowing to turne backe from the holy Commandement Will it be amisse to acquaint you with the wiles of Satan and by what degrees he insensibly drawes many into that state First from feruencie he leades to temper to moderation as plausibly hee termes the r Reuel 3.15 lukewarme worst temper of the soule in deuotion Not good he saith to be ouer-egre we may Å¿ Eccl. 7.16 be iust ouer-much there is a reason in all things by which pretence of discretion how many haue left their first loue and falne into profane neutralitie Secondly alluring to carnall libertie vpon former euidences of Gods fauour and suggestion of vnchangeablenesse of Gods loue and the irreuocablenesse of his gifts and calling True suggestions But how I wonder can they thinke themselues amongst the Called according to Gods purpose that turne his grace into wantonnesse when as the t 2. Pet. 1.10 2. Tim. 2.21 euidence of that calling and election is care to depart from euill They should remember that though it be necessarie to repent in hope yet it is dangerous to sinne in hope * Bernard de Annunc serm 3. It is Infidelis fiducia solius maledictionis capax quando in spe peccamus Cause enough such haue to feare lest former signes of grace were shaddowes only of that grace that saues or the Hypocrites flashes their strong delusions Thirdly there is yet a third and it is much amongst men that loue to make experiments in earthly vanities and to proue whether it be not possible to preserue their wisedome with a little indulgence to the flesh Salomon in that humour made shipwracke of good conscience u Eccl. 2.3 whiles he desired to proue his heart with worldly vanities to see whether they could affoord him any such contentment as worldlings fancied to themselues therein In this case it is safest First to rest in Faith of the Word of God It tells thee all is x Eccl. 12.13 vaine to the feare of God beleeue it without proofe Secondly in euils it is safest to learne by other mens rather then by our owne experience Beleeue their relation that hauing glutted themselues therewith crie out of nothing but vanitie and vexation of spirit Were he not a mad man that seeing the infectiousnesse of the pestilence or leprosie in others experience would for more sensible proofe aduenture into infected houses should we not thinke him out of his wits that would not beleeue the fire will burne till hee had throwne himselfe into a scorching flame as furious and infatuate are they that throw themselues into the mouth of the Deuill to proue experiments of possibilitie in the rescue Annexe we preseruatiues against this dangerous euill First beware of y Psal 19.13 presumptuous sinnes sinnes against conscience and in pride and contempt of God committed If any shall z Deut. 29.19 20. blesse himselfe in his wickednesse vpon hope of Gods mercy to that mans sinnes the Lord will not be mercifull Secondly feare to a Ephes 4.30 quench or smother the sweet motions of Gods Spirit that would leade thee to perfection Thirdly in Gods seruice seeke not earthly things as if they were the reward of Religion By this occasion many haue reuolted from Faith and all feare of God for that they b Mal. 3.14 15. missed that ease and honour they aymed at in entring religious courses VERS 6.7 But now when TIMOTHEVS came from you to vs and brought vs good tydings of your Faith and Charitie and that yee haue good remembrance of vs alwayes desiring greatly to see vs as we also to see you Therefore Brethren wee were comforted ouer you in all our affliction and distresse by your Faith HItherto of Timothees sending to Thessalonica together with the causes thereof followes his returne thence and the report hee makes to the Apostle touching their gracious estate wherein are obserueable First the matter of the tydings and relation Secondly the effects of it in the Apostle The things he makes relation of are First their Faith Secondly loue to the Saints Thirdly specialtie of loue to the Apostle declared by two effects and properties of loue First remembrance of him Secondly and desire to see him The effects in Paul are First Comfort Secondly Life Thirdly Thanksgiuing Fourthly Prayer c. Obser Of your Faith and Charitie The frequent coniunction of these Graces in the Apostles writings occasions to obserue their vndoubtfull concurrence in the hearts of Christians Compare Col. 1.4 Philem. ver 5. 1. Thes 1. vers 3. c. Thom. 1.2 q 65. art 4. The question is ancient amongst Popish Schoolemen especially the followers of Thomas And is thus resolued To Faith they assigne a double subsistence one in genere Naturae the other in genere Moris The meaning of their termes thus conceiue Faith they say hath the truth of his subsistence in genere Naturae when it hath all the essentials of its Nature Scot. in 3. Dist 36. ad Art 4. whereby it is distinct from other intellectuall habits and is principle of the proper acts thereof in respect of its proper obiects Suppose when there is wrought in a man a firme and voluntarie assent to diuine Reuelations for the authoritie sake of the diuine Reuealer Such Faith true in it kind who can denie may be without Charitie Faith true in genere Moris when it is growne to haue a vertuous subsistence in vs that is as Scotus interpreteth an acceptablenesse with God and becomes to be a disposition to beatitude and fit to attayne the vtmost superexcedent end This they confesse is not nor can be without Charitie In which opinion beside more obscure and Philosophicall explication what great oddes can bee discerned from that wee teach Euen we confesse there may be true Faith where Charitie is not true in it kind assenting firmely to the whole truth of God which some call Catholike some Historicall Faith But that there should bee iustifying Faith and such as giues vs interest to Christs righteousnesse and eternall life without Charitie wee hold a dreame phantasticall hauing no footing in the Word of God Faith that iustifies c Gal. 5.6 workes by loue If there bee any that workes not by loue Saint Iames saith d Iam. 2.26 it is a corps of Faith without life and power to iustifie vs in the sight of God yet followes it not hence
And if the Lord for such abominations plagued heathen that knew him not how much sorer vengeance hath he in store for Christians to whom he hath so clearely reueiled himselfe by his Word Their Periphrasis followes Which knew not God The vsuall circumscription of Gentiles as Ier. 10. vlt. Psal 79.6 Gal. 4.8 c. And yet Paul tels vs that to very heathens God had made himselfe knowne k Rom. 1.20 The inuisible things of God his power and Godhead Gentiles were not ignorant of Neuer was Nation so barbarous but had some notices of a Deitie In some of their writings excellent sentences are found expressing the nature and attributes of the Godhead Plato thus describes Deus viuens immortale sibi sufficiens ad foelicitatem aeterna substantia Causa omnis boni in Naturâ Of his prouidence they haue learned discourses extending it to all particular euents euen to permission and ordering of euils notable disputes sending to vphold the iustice of God in that which to many seemes confusion that there be righteous to whom it comes after the worke of the wicked and wicked to whom it falles after the worke of the righteous How reconcile we Distinctions are many First after the meanes Knowledge of God is twofold First by his workes which all Gentiles had Secondly by his word that the prerogatiue of the Church Secondly God is knowne First as Creator so Gentiles knew him Secondly as Redeemer in Christ so they knew him not they were l Ephe. 2.12 without Christ the m Rom. 15.20 Name of Iesus not heard amongst them Thirdly knowledge is of two sorts First one effectuall n 2. Cor. 3.18 that transformes vs into Gods image Secondly the other ineffectuall standing onely in speculation without efficacie and power in the soule and Conscience The summe is By the workes of God they knew him so far as the creatures could reueale him by his Word they knew him not that was the priuiledge of the Church As Creatour and Gouernour of the world they knew him as Redeemer in Christ they knew him not Lastly some imperfect and ineffectuall notices they had of the Godhead such as depriued of excuse knowledge effectuall and powerfull to reforme they had not And hereof would the Apostle be chiefly vnderstood The description conceiue to bee propounded causally The Gentiles liued in the passion of lust no maruell the cause is euident they knew not God Ignorance then is a master a mother-sinne Pull it thou pullest all sin There is no sinne into which an ignorant man in the point where his ignorance lies is not ready to fall See if the Apostle say not is much o Ephe. 4.18 Aliens from the life of God through the ignorance that is in them p 1. Cor. 12.2 they were carried to dumbe Idols as they were led Through q 1. Tim. 1.13 ignorance it was that PAVL blasphemed persecuted oppressed the Church of God That Iewes crucified the Lord of glory A sinne so fertile of sinnes is this of ignorance that the wonder is more to see an ignorant man restrained from any sinne then running into foulest abominations Our indeuour should be the more to come out of this so dangerous a snare of the deuill and as Paul prayes r Colos 1.9 to be filled with all knowledge and spirituall vnderstanding Reasons many haue bene often pressed This of the Apostle let not be forgotten that it is the mother not of deuotion but of abomination That ignorants are kept from grossest sinnes is of Gods prouidence withholding temptations were they tempted no question to them they would run with as great greedinesse as they doe to those wherin they now wallow They knew not God Some knowledge they had of God but ineffectuall to reforme them that knowledge is esteemed ignorance Erroneous and vnfruitfull knowledge is in esteeme as no knowledge in truth no better then ignorance If any man seeme to know neglecting vertues hee ſ 2. Pet. 1.3 is blind and cannot see farre off his knowledge is as no knowledge First in respect of any honour that comes to God all is as one Disobedience whether in ignorance or knowledge dishonours God Secondly in regard of their comfort all is as one no more comfort hath such a man in his t Ioh. 13.17 idle knowledge then the verriest Idiot in his ignorance Learne we that haue receiued to know God to shew the power of our knowledge in holy practice If any say he knowes God and keepes not his Commandements hee is a lyar and there is no truth in him Gods grace hath bene marueilous to vs in the meanes of knowledge happie were we if wee were not defectiue in that that neereliest concernes our comfort But how iustly may wee complaine as Seneca on like occasion Postquam docti prodierunt boni desierunt and we haue learnd to dispute not to liue Disputants we haue many amongst Christians moe then practicke Moralists Curious foules labouring for knowledge onely that they may know and in company of learned be able to mainetaine discourse Oh brethren what auailes it to haue all knowledge though it were Angelicall and not to haue obedience to know as Angels and liue as diuels Can such knowledge saue vs shall it not rather aggrauate condemnation If yee know u Ioh. 13.17 happie are yee if yee doe if ye know and doe not wo worth the time that euer yee knew Gentiles which knew not God So should ignorance bee a sinne peculiar to Gentiles Therefore Gods Spirit so euery where makes it their peculiar description x Iere. 10.25 Psal 79.6 Not to know God As if it were almost the difference specificall discerning Heathens from Christians I could wish it were now with Christians as it seemes to haue beene generally in Pauls time that ignorance were a sinne peculiar to Heathens And that this description did not as well befit our people as euer it did the Heathen But who sees not that it agreeth as well to our multitude as euer to Gentiles yea that many Heathen know more of the Godhead then men that haue long liued in the Church of God bearing themselues as Christians Heathenish Christians or worse then Heathens that haue not learnt of God so much by his Word as Gentiles knew by view of the creatures Of such I dare be bold to say When Heathens and Pagans Turkes and Infidels goe to heauen then shall such Christians y 2. Thes 1.8 as know not God and disobey the Gospel VERS 6. That no man goe beyond and defraud his brother in any matter because that the Lord is the auenger of all such as wee also haue forewarned you and testified A Second particular of sanctification belonging to the eighth precept is here specified prescribing vs abstinence from breaches and violations of iustice commutatiue Wherein considerable are First the sinnes to be auoided Ouer-reaching and fraud Secondly Reasons pressing care to auoid them First of the sinnes which
with rebellion of knowledge with ignorance of feare with seruilitie yea and with securitie As it is absurd to say there is no faith where is some doubting so all as vnreasonable to affirme there is no filiall feare no Grace at all where is any feare of God in respect of his vengeance God is auenger The Apostle seemes to anticipate the secure thoughts of the vniust and fraudulent promising themselues impunitie amongst men either by cunning conueyance and concealement or by defect of Lawes or partialitie of Magistrates Let this yet bee meditated saith the Apostle God is the auenger of all such Where mans iustice faileth God with his vangeance makes supplie that iniustice may not scape vnpunished ACHAB and Iezabel had in Israel authoritie without controll who should punish their oppression of Nabeth The Lord takes the cause into his owne hand and there is blood for blood and an vtter extinction of ACHABS posteritie Hence is Salomons aduise Rob not the poore because he is poore Let not his pouerty encourage thee to oppression l Pro. 22.22 23 The Lord will plead his cause though men be negligent And Enter not into the field of the fatherlesse for their m Pro. 23.10 11. Redeemer is mightie though themselues bee impotent hee shall plead their cause against thee Ambros de Nabat Iezraelit cap. 1. Nabathe historia tempore vetus est vsu quotidiana saith Saint AMBROSE Non vnus ACHAB natus est sed quod peius est quotidiè ACHAB nascitur nunquam huic soeculo moritur Vncontrollable authoritie how easily degenerates it to tyrannie till the poore haue scarce any dwelling left vnto them Their power masterlesse on earth makes them forget that they also haue a Master and Iudge in heauen As if prouidence now slept because discipline of Church and Common-wealth sleepeth Consider it all yee that forget God and thinke the Redeemer of the oppressed is mighty neuer more ready to auenge the cause of the innocent then when amongst his Vicegerents it is most neglected A notice necessary for all times all sinners in all sinnes most for dayes of impunitie in sinnes most sleighted by the sonnes of men Impieties there are many of no small enormitie of little regard in this vntoward generation Fornication and Adultery sinnes of greatest haynousnesse in state of most Kingdomes passeth as matter of iustest toleration and what through defect of Lawes or conniuence of Magistrates or hope of concealement profane is the liberty of Adulterers Yet that of the Apostle should me thinks be meditated n Heb. 13.4 That Whoremongers and Adulterers God will iudge howsoeuer partiall mens proceedings are howeuer cunning the Adulterers secrecie For Kingdomes haue yet beene so happily cautelous as to preuent so much as by enacted penalties the abuse of Gods Name by common and vaine swearing This language of Hell is grown familiar as lust in Sodome amongst old and yong Princes and people Yet me thinks we should remember how direfull the threatning is how certaine the execution o Exod. 20.7 The Lord will not hold him guiltlesse that taketh his Name in vaine How might we hope to haue freest sinnes in gracious measure restrained if this little notice of the Apostle might be as Frontlets betweene our eyes that where mans iustice fayleth God with his vengeance makes supply VERS 7.8 For God hath not called vs vnto vncleannesse but vnto holinesse He therefore that despiseth despiseth not man but God who hath also giuen vnto vs his holy Spirit THe words conteine new reasons for the generall exhortation to the studie of sanctity First as some think frō the Author as others from the end of our calling Secondly from the foulenesse of the sinne in case we be found negligent the contempt reacheth vnto God Thirdly from the rich bounty of God in giuing his Spirit vnto vs. God hath not called vs vnto vncleannesse c. The Christian calling warrants to no man vncleannes leads vnto holines Therefore it is the vsuall stile p 2. Tim. 1.9 the holy calling because it leades to holinesse and though it find vs not holy yet it makes vs so And if there bee any terme therein seeming to tend vnto licence yet so it is mollified and explained that vncleannesse is still excluded see Gal. 5.13 And see how euery thing in it sauours of holinesse the q 1. Pet. 1.15 Caller is holy the meanes and r Ioh. 17.17 instrument holy the Spirit the immediate worker the fountaine of all holinesse Vse So that they are imputations no lesse then blasphemous charged vpon the profession and calling of Gods people that it should teach or approue vncharitablenes couetousnesse licencious loosenesse c. Why hath Satan filled mens hearts to lie against the holy Ghost I had almost said to blaspheme him in the highest degree How hath hee cursed to the pit of Hell all filthinesse of the flesh and spirit How is hee ſ Ephe. 4.30 grieued with the vncleane conuersation of the wicked How restlesse makes he t 2. Sam. 24 10. conscience in the least stepping aside of them he hath sanctified and proclaimed them all hypocrites that calling on the Name of the Lord depart not from iniquitie As many of vs as desire to know our selues partakers of the Heauenly Vocation let vs bee carefull to u 2. Cor. 7.1 purge from all filthinesse of the flesh and spirit to bee x 1. Pet. 1.15 holy as hee that hath called vs is Holy Profane persons as Esau scoffing at the studie of Sanctitie in Gods children haue no part in this prerogatiue but such only as are called to be Saints As little Libertines that turne the Grace of God into wantonnesse and from some beginnings of seeming holinesse receiued incourage themselues to licentiousnesse First Illum nation which yet y Heb. 6.4 Castawayes are partakers of so farre as to become z Mat. 7.22 Prophets and Teachers in the Church of God Secondly Compunction contrition teares for sinne which had place in the Traytour a Mat. 27.3 Iudas in profane Esau Thirdly Partiall and Temporary reformation To which euen b Mar. 6.20 Herod ascended and those cursed reuolts That c 2. Pet. 2.20 21. turne backe from the holy Commandement giuen vnto them VERS 8. Hee therefore that despiseth c. THe second reason inferred out of the former it implies the contempt of God because it is he that calleth to holines Ergo conceiue the Apostle to preoccupate what ignorance might obiect Obiect They are men by whom wee are called Solut. It is God that calleth though by mans ministery Therefore he that despiseth despiseth not men but God Contempt of Ministers in their regular prescripts stayes not in the persons of Ministers but reacheth to the Maiestie of God As the contempt of an Ambassadour toucheth the King whose Ambassadour he is Therefore said our Sauiour d Luk. 10.16 He that despiseth you despiseth me The reason is because
after Gods owne heart Secondly To c 1. Pet. 2.12 3.1 winne them to the truth a better preparatiue can scarce be then the inoffensiue liues of those that professe it nor greater discouragement then neglect of such honesty as falles within compasse of their apprehension It would be meditated that though in things spirituall Naturallists and Heathens know little or nothing because they are d 1. Cor. 2.14 spiritually discerned yet haue they e Rom. 2.15 written in their hearts some principles of the Law Morall by which they are directed to order their owne liues and inabled to iudge of other mens It shall behooue vs therefore in matters of this Nature to walke accurately towards them without that they may f 1. Pet. 2.1 2. glorifie God in the day of their visitation at least haue no occasion or aduantage to speake euill of our precious and most holy faith Now Lord that our wayes were made so direct that wee might keepe thy Statutes At least in Moralities known naturally we did not too foulely corrupt our selues giue occasion to aliens to blaspheme How many Christians by profession are more then Heathenish in practice growne dissolute in duties wherein the blindest amongst aliens can obserue their faultings Whether such doe more good by profession or hurt by vnholy life is hard to determine or rather easie to prooue they bring more preiudice by their licenciousnesse to the proceedings of the Gospel then thousands of others can procure furtherance by their gracious behauiour I say not but it is Gods iudgement on them that are offended and farther estranged but it is the fearefull sinne of those that occasion their alienation and g Mat. 18.7 Woe to that man by whom the offence commeth And that yee may haue lacke of nothing A second fruit of diligence preuention of want comfortable furnishing our selues with all expedient comforts of life Such blessing followes diligence by the blessing and promise of God The hand of the diligent saith SALOMON h Pro. 10.4 shall haue plentie at least sufficiency plenty proportionate to his estate like promises Salomon hath many to encourage to painefulnesse Their accomplishment as all other made of temporalties is ordinary onely it may be fayling in some few particulars Truth is the blessings of this life first are not promised absolutely but with limitation to expedience secondly with reseruation of power to the promiser First to chasten our steppings aside Secondly to trie our faith patience sincerity in obedience Thirdly are accomplished not alwayes in the particular promised but sometimes in the equiualent and by a commutation in melius Howbeit ordinarily it is true the diligent are fedde with i Pro. 30.8 food conuenient for them and rare are the examples of men diligent in their businesse that haue beene destitute of necessary prouisions No honest calling so meane but faithfully applied hath yeelded competency to those that liue in it It is amongst our quotidiana miracula as Austine termes them to see hardest Labourers with coursest diet supplied with greater strength and more solid health then those that daily feede on delicates euen to satietie This is the Lords doing and it is maruellous in our eyes and should me thinkes encourage the most sluggish amongst Loyterers to industrious heeding the workes of their vocation VERS 13.14 But I would not haue you to be ignorant Brethren concerning them which are asleepe that yee sorrow not euen as others that haue no hope For if we beleeue that Iesus died and rose againe euen so them also which sleepe in Iesus will God bring with him SVcceedeth the last Branch of Sanctitie in this Chapter commended to Gods people moderation of sorrow and lamentation for the dead in Christ Wherein considerable are first the dutie to keep meane in mourning secondly Reasons pressing the dutie first least we bewray ignorance of the blessed state of Gods children after this life secondly because immoderate sorrow is rather for hopelesse Heathen thirdly their death is no abolishing of Nature but a sleepe for a time fourthly and resurrection is certaine First of the dutie sorrow not as men without hope It should seeme the Apostle interdicts not sorrowing but desires to moderate it Augustin de verb. Apostoli Ser. 32. Contristamur nos in nostrorum mortibus necessitate amittendi sed cum spe recipiendi Obser Religion abolisheth not affections but only moderates them Paul prohibites not to mourne but to mourne without measure k Eph. 4.26 permits to be angrie so the cause be iust and due measure and moderation obserued Grace destroyes not Nature but rectifieth it it doth not abolish Reason but rectifie it depriues not of Sense but teacheth right vse of Senses proportionally kills not Affections but only orders them And the l Gal. 5.24 mortifying of affections pressed in Scripture must so be vnderstood that the Carnalitie of them only is strucken at not the Affections themselues Vse The opinion of Stoickes not allowing to their Wise man any vse of Affections not to sigh or change countenance at any crosse accident sorts neither with Religion nor Reason yet such Stoickes or stockes rather desire Worldlings to make Saints They forsooth must be so mortified as they terme it that no occasion may prouoke wrath or sorrow or ioy no not when Gods owne cause requires it Yet first God himselfe hath imprinted such Affections in mans Nature with his owne finger and they blame Gods workmanship that condemne them secondly Christ of whom it is said He m Heb. 7.26 was holy harmelesse separate from sinners that knew no sinne per experimentum yet had vse of Affections n Ioh. 35. wept ouer LAZARVS ouer the o Luc. 19.41 Citie and not without Indignation beheld the hard-heartednesse of incredulous Iewes Another sort of men wee haue in practice more then Stoicall whom no crosse from God or men can affect to sorrow Losse of Goods of Children Wiues Parents things dearest toucheth not so farre as to worke the least relenting Their patience they thinke it and insuperable fortitude not to be moued with these things their patience is it or rather their blockish senselesnesse p Ier. 5.3 Thou hast smitten them O Lord but they haue not sorrowed It was not patience but stupiditie which the Lord complained of in his people Obser Howbeit that must be confessed which Paul would here intimate Moderation of Affections is no small part of Sanctification The Corruption that hath by the Fall growne vpon the affections stands chiefly in two things first their misapplying to vnmeet Obiects secondly their exceeding or comming short of their due measure And this is that Gods Spirit doth in sanctifying them first directs them to their right Obiects secondly keepes them to their iust proportion Very Heathen saw somewhat in this kind wherefore some of them herein placed the top of Wisdome and he was with them reputed wisest that had best stay guide of his
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
God There is none so simple but if he well vnderstood the Word of God giues ſ Psal 19.7 him wisedome to know at least things necessarie to saluation See also 2. Cor. 3. Vse What thē may be thought of our people after so plain and plentifull teaching such as the Prophet describes t Isai 28.13 Line vpon line precept vpon precept Yet not so vnderstanding the plainest principles and rudiments of faith yea to this day vnacquainted with the termes of Scripture wherein the maine foundations of our faith are deliuered Should I acquaint you withall whether it would breed more compassion of their miserie or indignation at their wilfull sottishnesse is hard to say If the question were propounded to many of our people that Paul once put foorth to the Ephesians u Act. 19.2 Haue ye receiued the holy Ghost since ye beleeued I feare me like would bee the answere They know not whether there be an holy Ghost or no. In a point I am sure of as necessary knowledge and cleare reuelation as grosse and palpable ignorance hath bene discouered We all feele the smart of Adams sinne in our bodies and soules the earth and all we put our hands vnto put vs in mind of our fall in him How many yet know not the fountaine of that miserie nor haue taken notice of any thing read or preached so farre as to know by name that man in whom we all haue sinned and are depriued of the glory of God And for the person of Christ by whom we haue redemption from that misery alacke the while there are thousands amongst vs to whom besides the Name of Iesus nothing is knowne of his Natures Person Offices Actions Benefits thence accruing to vs or of the means to apply them and make them our owne As it is said of the Athenians they had an Altar to the true God but the inscription was to the x Act. 17.23 vnknowne God so some formall worship our people performe to God and his Christ who or what an one he is to whom this worship is performed they know not I beseech you all in the Bowels of Christ and as you tender the saluation of your soules take notice of it and labour for knowledge of God in Christ Me thinkes there need no other Arguments then this Text affoords The state of ignorance is a state of darkenesse as dangerous as discomfortable Gods children are deliuered from it Thou canst by no meanes bee assured of thine adoption or saluation whilst thou liuest in grosse ignorance of the Scriptures Shall I say more Because I know the people thinke highly of their blindest deuotion be your deuotion neuer so feruent your prayers neuer so freuent your almes-deedes neuer so abundant there is none of these please God while you liue in grosse ignorance and loue it The Iewes had the y Rom. 10.2 zeale of God but not according to knowledge Reiected from Gods acceptance is all such blind zeale such ignorant deuotion Their priuiledge followes That Day shall not take them as a Thiefe Shall it not then come to Gods children as a thiefe in a time vnknowne Answeres are diuersly conceiued First In this respect as a thiefe because in a time vnknowne In this respect not as a thiefe because it is alwayes expected Secondly There is difference betwixt comming as a thiefe and taking as a thiefe It comes on Gods children as a thiefe in a time vncertaine It takes them not as a thiefe working their spoile and destruction But as our Sauiour saith of the Prince of this World He comes z Ioh. 14.30 but hath no part in me so comes the destruction of that Day but hath no part in Gods childrē Behold then the excellent priuiledge of the sonnes and daughters of God They are free from that destruction the last day brings on the world of the vngodly Hence in the Gospell it is called The a Luk. 21.28 Day of their redemption by PETER b Act. 3.19 The time of refreshing And though then the Lord shall render tribulation to them that trouble his yet to them that c 2. Thes 2.7 are troubled he giues rest with the Saints What maruell All causes of condemnation are remooued from their persons The guilt and punishment of their sinnes deriued from them to Christ and by him d Col. 2.14 cancelled on the Crosse The power of sinne mortified by the holy Ghost dwelling in them yea at that day so abolished that there remaines not any the least relique of inclination to disobedience not the least want or defect of righteousnesse Vse And it serues vnspeakeably for the consolation of Gods children There is nothing I confesse so dreadfull to a mans serious meditation as that Day of the Lords comming taken as it is set out in the Word of God and considering our selues as we are by Nature the e Ephe. 2.3 children of wrath sonnes and daughters of disobedience Who trembles not reading what PETER speakes of f 2. Pet. 3.10 the dissolution what Paul and our Sauiour concerning g Rom. 14.12 strictnesse of accounts then to be made of our workes words of euery not only euill but euen h Mat. 12.36 idle word But brethren when we consider what the Lord euery where assures vs for our comfort he comes to refresh vs not to torment vs to redeeme not to imprison vs to saue not to destroy vs to destroy sinne in vs not vs for sinne how much cause haue wee to lift vp our heads with ioy and as Paul saith to i 2. Tim. 4.8 loue his appearing and with the k Reuel 22.17 20. Spirit and Bride to say Come Amen Euen so come Lord Iesus come quickely VERS 5.6 Yee are all the children of Light and children of the Day c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est The Apostle continues still to set forth the gracious estate of Gods children he had said before they were not in Darkenesse as if that had beene too little they are children of Light and of the Day The amplifications are two First by the extent in the subiect Ye are all children of Light Secondly by comparison of vnequals not of light onely but of the Day and in the Antithesis yee are not of the Night no nor so much as of Darkenesse Light in property of speech is that visible creature qualitie or whatsoeuer you will call it that makes things visible vnto vs. The Scripture translates it to signifie especially foure things First l Ioh. 3.19 Knowledge Secondly Meanes of knowledge Thirdly m Ephe. 5.8 Sanctitie Fourthly n Isai 59.9 Felicitie Reason of the Metaphor ariseth from likenes semblable properties of Light to the things which it is translated to signifie The propertie office of Light is to discouer vnto vs the differences of things visible not vnfitly therefore is knowledge and the meanes thereof resembled by it It is a thing maruellous pure admitting no mixture
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
sanctified may haue their pauses yea also their declinatiōs But sure it is true for the ordinary They that are planted in the house of God are fat and flourishing and p Psal 92.13 14. bring foorth more fruit in their Age. Now God be mercifull to this declining Age this slowbacke or rather backe-sliding generation How many gracious Sermons haue we heard the fruit whereof we neuer yet tasted And where is the man amongst many that can say his proceedings are answerable to his time and standing in Grace and thinkes it not well with him that hee holds what he first receiued in knowledge and obedience How many are of the mind to befoole themselues for their ancient zeale and strictnesse in holy practices Yea which a mans heart would bleede to thinke on how many carried away with the errour of the wicked haue fallen from their wonted stedfastnesse Enlarging their Conscience to swallow vp such sins in commō practice the thought whereof they once trembled to admit Seriously and betimes thinke of these things q Reuel 2.5 Remember whence ye are fallen and doe your first workes Iealousie of our gracious estate it is iust ynough that ariseth from our pawsings more that issues from our declinings The man truely sanctified God calles continually out of the power of darkenesse Thirdly To these adde continued carefull vse of meanes that God hath sanctified to worke growth and continuance in Grace Word Sacraments Prayer exemplified in the r Act. 2.42 Conuerts of Ierusalem Dauid c. See also 1. Pet. 2.1 Prou. 8.34 They are dangerous conclusions taken vp by some I hope it is through their ignorance Suppose hearing is good at all times not so necessary after a man hath felt the power of the Word to conuert him such an one by priuate studie may sufficiently further his progresse in sanctitie though publike meanes be neglected A proud and cursed conclusion The ſ Heb. 10.25 26 high-way in the practice of it to Apostasie had these men wisdome without flattery to examine their owne state how sensibly might they perceiue that if they lose not what they had receiued yet they grow not as others that wait at the gates of wisedome They haue cause to be iealous of their soundnesse in sanctitie who are thus indifferently affected to publike Ministery VERS 25. Brethren Pray for vs. THe third particle of the conclusion wherin the Apostle prayes the helpe and comfort of the peoples Prayers In it obserue first Pauls modestie secondly the peoples duetie Pauls modesty in that being so worthy an Apostle so excellently gifted aboue the ordinary yet requires the assistance of the peoples Prayers Where we may notice How men of greatest gifts may yet reape comfort by the Prayers of meanest Saints For which cause is Pauls so often intreaty of that fauour from Gods people See Ephe. 6.19 And if we consider First how impartiall the Lords respect is to all his Saints Secondly how he delights to oblige vs each to other in the body of Christ Thirdly How much hee reioyceth to haue thankes for his blessings returned from many Fourthly what coldnesse may ouertake the greatest when there is feruour in the meanest this will easily appeare First t Psal 145.18 God is rich in mercy to all that call vpon him in sinceritie and truth giues as soone to the meanest as to the greatest u Iam. 1.5 without exprobration It is an opinion arguing too much ignorance of GODS Nature and Loue to thinke Prayers receiue their value from the excellencie of our Gifts The cause of audience is no gift in vs but First the Mercie and Promise of God Secondly The merit and intercession of Christ which equally belong to all the Lords people Neyther may wee thinke the Lord takes pleasure in fluent speech or Rhetoricall ornaments of Prayers Firmenesse of beleeuing feruencie of affection much more please God then all other adiuments and helpes whatsoeuer which may be as great in men otherwise meanly gifted as in those whom in other indowments the Lord hath preferred before many Secondly Besides the Lord delights by all meanes to make vs each beholden to other What Paul speakes of the body Naturall is as true of the Mysticall The head cannot say to the foote x 1. Cor. 12.21 22. I haue no neede of thee Nor the principall members in Christs Body that are as Hands or Eyes to the Church to those that are as low as the feete I haue no need of you So hath God dispensed his gifts in all kindes that euery one hath in some respects his preeminence aboue another Which made Paul say We should euery man thinke another y Philip. 2.3 better then himselfe Non minùs verè quà m humiliter as Bernard glosseth because in some gift or other at least in the measure or vse another may be a better to vs. One perhaps prayeth in better termes another with more faith to bee heard a third with more sense of wants and ardencie of desire If none of these yet may the Lord of purpose denie that to the Superiour which he grants to the Prayer of the Meaner that by all meanes hee may cherish a louing respect in the greatest towards the meanest of his Saints Thirdly Moreouer It is that the Lord much reioyceth to haue the prayse of his mercie celebrated by the mouthes of many Saints Blessings intended to singulars he will haue begged by many that for the bestowing he may reape thankes from many That made Paul desirous to haue his deliuerance obtained by the Prayers of many That as it is procured by many z 2. Cor. 1.11 so thankes may be returned from many to God the Author of the blessing whilest euen in single blessings bestowed on singular persons many yet may see the louing kindnesse of the Lord in attending to their Prayers Fourthly Finally The greatest of Gods Seruants oft feele remissenesse of their feruour as in other Offices religious so in this of Prayer The Lord withdrawing the liuely vigour of his Grace whether to preuent or chasten Pride or to correct Ingratitude and Licentiousnesse for what cause soeuer The greatest may obserue their deuotions keepe not alwayes the same pitch of feruour sometimes prosperitie distracteth sometimes extremitie of anguish ouer-chargeth affection perhaps as befell Dauid in particulars of grosse sinne we are ouertaken to the grieuance of Gods Spirit of Grace and deprecation in the greatest whereas in the meaner where is more feare and humilitie through conscience of infirmitie they abide in their ancient vigour In which case who sees not how helpfull to the greatest the Prayers of the meanest may be And it giues iust occasion to notice that cursed policy Vse 1 of the Church of Rome whereby as one meanes they grew first to ingrosse the Reuenewes of Kingdomes where they once gate footing It was pretence of daily Prayers to be made in behalfe of their Benefactors And that as they bare people in hand by