man from sinne to righteousnesse These few Precepts of God saith Lactantius Lactant de falsâ Sapient lib. 3. cap. 27. so change the whole man and make him new that you can hardly know him to be the same A thing which Philosophie hath much laboured in but could neuer atchieue The vtmost their morall wisedome reacheth vnto is this it hides sinnes rather then remoues them Sapientia eorum vt plurimùm efficiat non exscindit vitia sed abscondit These effects of the Word of God are more auayleable to worke this fulnesse of assurance then any testimonie of the Church howeuer magnified by Papists and to say truth a great argument but can an humane testimonie being first variable secondly possibly erroneous giue full satisfaction to the mind that doubteth Iudicent docti And of these euidences of election thus farre out of Pauls appeale to his hearers hearts for record of this Truth occurres nothing that I dare doctrinally deliuer to the Church of God VERS 6. And yee became followers of vs and of the Lord hauing receiued the Word in much affliction with ioy of the holy Ghost ANother probable euidence which Paul followed in his charitable iudgement is here expressed and sets forth their holy practice The other before mentioned were gifts of God seated in the heart the manifestation of them is here explaned The particulars are three First their action they were followers Secondly the patternes they imitated vs and the Lord. Thirdly the thing wherein they imitated or as the words may be also conceyued the Antecedent or cause mouing them to imitation receiuing the Word which also is amplified and set forth to their commendation by mention first of the cause naturally hindring or opposite to receiuing the Word in much affliction Secondly by the manner of it with ioy of the holy Ghost Obser From the coherence and scope of the Text ariseth this obseruation It is something sauouring of Grace and no lesse then supernaturall to turne the apish inclination of our nature to imitation to the conuersation of the Saints and to make choise of them for our patternes The complaint is ancient in Seneca Seneca de vita beata cap. 1. that commonly men liue not ad rationem but ad similitudinem And as beasts follow the droue of foregoers non quâ cundem est sed quâ itur plausibly we thinke best what is receiued by common consent and whereof we haue most examples that error the Heathen noted though the cause thereof he knew not nor obserued all Through the vicious disposition of our hearts it is come to passe that the worst examples haue our greatest allowance and good things therefore seeme euill because practised by good men It argues some change of our hearts naturall temper to choose out best men to be our precedents Besides consider we first the naturall u Gen. 3.15 enmitie betweene the two seedes Secondly how x 1. Cor. 4.13 despicable the persons of Gods children are in the eyes of the world Thirdly the common esteeme of their holy courses amongst men in the flesh censuring them y Sap. 5.4 as madnesse It must needes be acknowledged something more then nature affoords so farre to honour the Saints as to choose them for patternes and so to prefer in iudgement their conuersation as to addict our selues to walke in their steps To which if we adde consideration of the lot of Gods Saints and the hard termes they vndergoe that vndertake their courses in contempt and other heauier z 2. Tim. 3.12 afflictions It is apparently supernaturall to vow our selues their followers What carnall man befooles not Moses his choise a Heb. 11.25 preferring the afflicted estate of Gods children before all the preferments PHARAOES Court could affoord him and who rightly iudging confesseth not Grace wrought this wonder He shall euer goe with me in repute of a Saint that limits his life to the practice of such precedents And were followers of vs c. In their fact considered apart is obseruable our duetie Thus to honour the Saints liuing and dead eminent in gracious practice by following their holy example Therefore said IAMES b Iam. 5.10 Take the Prophets for example of patience PAVL claymes to himselfe this honor c Phil. 3.17 of imitation d Heb. 13.7 chargeth Gods people to affoord it to their Pastors The Lord hath dealt mercifully with vs in prouiding vs all helps conuenient for our saluation Two senses there are of learning sight and hearing they are neither of them without their meanes of instruction As to our hearing he hath furnished vs with e Ier. 3.15 Pastors to feed vs with knowledge and vnderstanding and giuen vs in our Temples as to Iewes in Wildernesse f Matt. 3.3 the voyce of Cryers Prepare the way of the Lord so to our sight hee hath laid open the booke of Scriptures the great Booke of his Creatures wherein the rudest may reade his g Rom. 1.20 power and wisedome in plaine Characters written the practice of his Saints whose conuersation wee may see tracing out vnto vs the way that leads vnto life therein prouiding not only the honour of his eminent Saints but our instruction and encouragement to sanctitie for these reasons especially first knowing how naturally we are addicted to imitation and how examples more moue then words as Bernard said Validior est operis quà m oris vox In this he would not be wanting vnto vs that if wee will needes be imitating wee may haue such patternes as shall not misse-leade vs into errour Secondly besides lest any should be with opinion of insuperable difficultie in the dueties discouraged he hath sampled vs with men of our owne mould subiect to like infirmities that in the harshest amongst Christian offices haue gone before vs In so much that the duetie cannot be named so harsh to flesh and bloud wherein his Saints haue not gone before vs. That I thinke may well be numbred amongst the most difficult h Matt. 10.38 to take vp our Crosse and follow Christ Can wee name the Crosse that some of the Saints haue not comfortably endured It is hard you will say to part with goods there were that suffred that spoyle i Heb. 10.34 with ioy hard to exchange hopes of aduancement for rebukes It is k Heb. 11.26 chosen willingly by Moses and counted honourable Too much to leaue Countrie and Kinred and Fathers house Did not l Gen. 12.1 4. Abraham so Hardest to leaue life especially by violent torments what death can we thinke of so full of m Heb. 11.37 shame or torture but hath beene endured by the Saints of God so fatherly hath the Lord prouided for our benefit in prouiding this honour for his Saints Vse 1 This honour we willingly affoord the Saints to make them our precedents and patternes in holy practice or if there be any other of due prayse and n Matt. 26.13 Heb. 11.
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
Peter or as Amos speakes Put farre from vs the Day of the Lord and say as those in EZECHIEL The Iudgement is for a long time hereafter and with the euill seruant thinke our Master will deferre his comming There is no so great cause of securitie as this whereas alas wee know not whether hee will come euen this houre if not to the generall yet to our particular iudgement There is nothing more certaine then that the Lord will come nothing more vncertaine then when hee will come that the certaintie of his comming and the vncertainty of the time might alwayes keepe vs in expectation A second duty that concerne vs in this respect whereto this expectation is subordinate is preparation and furnishing our selues with those things that may with comfort present vs to the face of the Iudge They are three especially First Faith g Luk. 12.35 40 to receiue and make ours the righteousnesse of CHRIST Secondly h Phil. 3.9 Repentance from dead workes Thirdly i Acts 3.19 Diligence in our generall and particular callings Blessed is the Seruant whom the Lord when he commeth shall find so doing VERS 3. For when they shall say Peace and safety then sudden destruction commeth vpon them as trauell vpon a woman with child and they shall not escape THe Apostle in this verse continues the explication of his former conclusion withall describing first the state of the times Secondly the effect of that second comming of Christ toward the wicked the state of those times is this they shall be full of securitie Thirdly the effect that Day brings to the vngodly is destruction amplified by three circumstances It is first sudden secondly painefull thirdly ineuitable For the first the note is this Wicked men are neuer more secure then when their destruction is neerest neuer neerer destruction then when they are most secure Thus was it with k Luk. 17.27 28. the old world thus with Sodome and Gomorrhe Saith Agag when he is going to execution l 1. Sam. 15.32 The bitternesse of death is ouer See m Dan. 5.4 30 BELSHAZZAR inter pocula surprised by the Persians Generally saith Iob of Epicures They spend their dayes in wealth and n Iob. 21.13 in a moment goe downe to Hell No maruell first height of security growes from height of infidelitie and contempt of Gods threatnings Faith breeds feare the more we beleeue the more we trēble at Gods Iudgements o 2. King 22.20 as IOSIAH All security comes from infidelity height of security from height of infidelity No maruell if the Lord now hasten his wrath to iustifie his truth and to teach them by sense what they would not learne by his Word Secondly besides there is a consequent of extreme securitie mentioned by Moses vpon which followes destruction immediatly h Deut. 29.18 It is p adding drunkennesse to thirst Whē they once begin to blesse thēselues in their iniquitie to say they shall haue peace though they walke on in the stubburnnesse of their hearts then they grow insatiable in their sinnes Whiles any faith or feare of God is left in the heart there may perhaps be a thirsting after the pleasures of sinne but no satiating of the inordinate desire of euill That feare remooued a man becomes as vile in action as in affection glutting himselfe in the sinnes that before he longed after but for some kind of feare durst not commit It argues therefore a ripenesse of sinne and q Gen. 15.18 filling vp the measure of iniquitie high time now for the Lord to proceede to vengeance Vse Wherein as in a glasse wee may see the dangerous estate of this Kingdome and State wherein wee liue As there are many things that may occasion vs to expect Gods heauy indignation r Gen. 15.13 as first ripenesse of iniquity in all degrees of men Secondly the little or ſ Amos. 4.11 12. no profit we haue made by former Iudgements Thirdly the taking away of so many of Gods seruants no doubt t Isai 57.1.12 from the euill to come so nothing more then the generall security we liue in I cannot thinke the great Day of the Lords comming is so nigh as to fall within the age of a man because I yet see not the u Rom. 11.15 26. Iewes calling accomplished But sure I am perswaded there is some heauy wrath of God approching vs. So generall is the securitie wee are most ouertaken withall Let a man in his mind walke thorow the earth as the Angell he shall find as hee x Zech. 1.11 the whole earth sitting still and being at rest Nothing almost now heard of but the peace God hath pleased to settle in our borders and the concord wee haue with all Nations round about which makes vs as it is said of the inhabitants of Lachish dwell securely It shall behooue Gods children to take notice of it And let the security of others worke our feare and trembling and humiliation before the Lord that if it be possible we may finde a y hiding place in the day of the Lords anger z Zeph. 2.3 Secondly This also may teach vs as Dauid least to feare men when they least feare before God their very securitie is a token their destruction is not farre off z Psal 49.16 Be not afraid when such men are made rich and when the glory of their house is increased God sets them aloft a Psal 73.18 in slippery places that he may cast them downe into desolation Thirdly Flie security he is blessed saith SALOMON that feares alwayes if any thing set thee safe from the sense of euill it is the feare of euill The effect that Day brings to the wicked is destruction Touching the Nature of it may be some question some desiring to be Atheists to rid their conscience of all feare of wrath that they may sin securely so conceiue it as if it were an vtter abolishing of their being making in that respect the state of man all one with the condition of beasts See we what Religion and reason teach touching death and destruction of men That neither death nor Iudgement brings with it destruction of Nature and abolition of being Scriptures and Reason teach abundantly First If Gods children had hope in this life onely they were b 1. Cor. 15.19 of all men most miserable as hauing least taste of the comforts of this life And if there be not a vengeance laid vp in store for the vngodly after this life they were of all men the most happie that here liue in iollity come in no misfortune as other men and at death cease to bee and so to bee miserable Now farre be it saith ABRAHAM that c Gen. 18.25 the Iudge of all the world should not do right so order the state of things that neither here nor hereafter should bee reward for the righteous nor vengeance for sinners Secondly No other in likelihood is the destruction
The thing whereof the certaintie is is the Proposition whereto the Assent is giuen The certaintie the Assent it selfe Necessarily must these be distinguished for it is possible to be vndoubtfully and fully perswaded euen of what is false as Paul was vndoubtfully perswaded that he l Act. 26.9 ought to doe many things against the Name of Christ his perswasion was certaine in respect of the Assent yet the thing vtterly false And euen in iudgement of charitie there may be a firmenesse of perswasion and assent though no truth in the Proposition assented vnto Infallible certaintie implyes both these first firmenesse and fulnesse of assenting Secondly certayne and necessarie truth of that which wee are thus firmely perswaded of Cortitudinem Subiecti Obiecti That of Charitie may imply some firmenesse of perswasion imports not certayne and necessarie truth of that whereof the perswasion is Whether this Distinction hath any footing in the Scriptures is the next inquirie The first member is acknowledged by the Antagonist Let vs see whether the other may not find footing there They denie the Lord that m 2. Pet. 2.1 bought them and bring vpon themselues swift damnation after what iudgement speaks S. Peter of infallibilitie or of charitie I know the man is as much abhorrent from that Distinction of sufficiencie and efficacie of Christs death as from this of infallibilitie and charitie in point of iudgement I presume also he holds that none of Christs redeemed are damned yet of some damned saith Peter the Lord bought them expressing that perswasion the Church had of them before their Apostasie Where grounded but on that rule of Charitie n 1. Cor. 13.5 7 to beleeue all good things of others in whom wee see no euidence of the contrarie Compare Act. 8.13 Heb. 10.29 the same Peter expressing the ordinarie measure of certaintie we haue of other mens sinceritie vseth a word importing though not want of firmenesse of his perswasion yet possibilitie of falshood in the thing By SILVANVS a faithfull Brother to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o 1. Pet. 5.12 as I suppose And reasons he had enow so to suppose The man hauing so largely approued himselfe to the Church of God only because in the thing he might erre a terme is selected implying possibilitie of his erring in the person yet sufficiently expressing such firmenesse of perswasion as Charitie following outward euidences might gather touching his fidelitie Like see Philip. 1.6 7. Collat. wee haue seene the sense of the termes and in part the footing this Distinction hath in the Word of God Of whether sort was Pauls iudgement here professed Of infallibilitie saith the vpstart Prophet Traske and thence is his collection That one may know anothers election or that one that is the Child of God may infallibly know the regeneration of another of whom I desire first to know the quantity of his Conclusion whether is it vniuersally or particularly to be vnderstood may all know the election of all or is it the priuiledge of a few I purpose not to quarrell about his making election and regeneration all one I will take his latter clause as a limitation or explanation of the former that his meaning shall be the Elect not before regeneration but after may know the election of others namely after they are once effectually called meanes hee all the Regenerate or some Certainly his reasons conclude as well for all as some as well for weake Nouices while they are weake as for stronger men that haue receiued his Spirit of discerning euen these be they neuer so weake are subiects of one Kingdome Citizens of one Citie Children of one Father Seruants of one Houshold Members of one Body or if there be any other similitude more liuely expressing our neere coniunction in the body of Christ as well agree they to Babes in Christ as to stronger men like say wee of the Commandements To put difference to loue the brethren c. so that his giddie disciples need no longer hang on him as their Oracle to know their election for any Nouice in his Schoole may as fully reueale to them that their names are written in the booke of Life Truth is it is neither generally nor particularly true but vniuersally false that any man without extraordinarie reuelation knowes the election of another Let vs heare his Reason first is from the neerenesse that is betwixt vs we are subiects of one Kingdome Citizens of one Citie Children of one Father therefore one may infallibly know the election of another Obiect They that are so neerly linked together as subiects of one Kingdome branches of one Vine members of one Body c. may infallibly know the election and regeneration each of other But the elect regenerate are thus neerly linked together Ergo. Answ The Proposition is vtterly false this neernesse of our coniunction is no sufficient cause of infallible knowledge of election or regeneration more then of the persons thoughts speeches secret actions one of another Why may I not as well reason thus They that are Citizens of one Citie branches of one Vine members of one Body may know infallibly the persons names secret actions speeches thoughts each of others But the p Heb. 12.23 Spirits of the iust made perfect in heauen all Gods people dispersed farre and wide ouer the face of the whole earth are thus neerly linked together therefore they may know the persons names secret actions speeches one of another And so it shall no longer be true that Isay hath q Isai 63.16 ABRAHAM knowes vs not and ISRAEL is ignorant of vs nor need Papists any longer talke of a speculum Trinitatis or relation of Angels or toyle themselues to deuise a meane of conueying our prayers mentall or vocall vnto the Saints departed we haue all in a short compendium the nighnesse of the bond dead and liuing Saints are linked as members in one body therefore may know each others wants thoughts actions as well I dare say by this Argument as we one the election regeneration of another Sir let me know of you sith the Argument it selfe affoords not by any vertue in it your Conclusion How it is more auayleable to enforce knowledge of election then knowledge of mens persons actions c. linked in this bond or where you find Gods Spirit declaring the vnion and communion with the Father and Sonne and one with another inferre as you doe that therefore wee may thus infallibly know each others election The dueties of loue compassion r 1. Cor. 12. 14. communicating gifts c. each to others benefit I find in Scripture sometimes inferred from this ground the infallible knowledge of each others election or regeneration I find no where enforced out of our neere coniunction The second reason taken from predictions of Prophets It was prophecied that the Elect regenerate should infallibly know each others election therefore they may infallibly know each others election That
adde cursed Swearers yea lesse then these c Reuel 22.15 Lyers What thinke you then of lying Swearers theirs sure is the blacknesse of Darknesse the deepest Dungeon in the lowest Hell The Persecutor and Troubler of the Saints of whom said our Sauiour Serpents generation of Vipers d Matt. 23.33 how can they escape the damnation of Hell These with many other their consorts haue their part in the Lake that burnes with fire and brimstone which is the second death which is the wrath to come Secondly Gods children haue herein matter enough to comfort them in all afflictions of this life which they are called to suffer If they haue receiued to beleeue in the Sonne of God and haue hearts to obey him GOD may visit thee with sicknesse in thy body losse in thy goods blemish in thy name crosses in thy children horror in thy conscience all these to humble thee But yet thou art deliuered from the wrath to come yea these very crosses tend to this end e Iob 33.16 18. to deliuer thy soule from the Pit we are chastened of the Lord f 1. Cor. 11.32 that we may not be damned with the world Thirdly the dueties it instructs vs vnto are many the mayne is thankefulnesse to the Authour of this deliuerance No great recompence for such a deliuerance yet all the Lord requires all that we are able to render him yet a duetie of that nature that if wee can heartily performe it wee need no better euidence that we are sharers in it That our dull hearts may the better be excited hereto reuiew the Arguments the Text affoords Where consider the greatnesse of the miserie from which we are freed the wrath to come the damnation of Hell torments easelesse endlesse and remedilesse the name of hell we iustly tremble at what thinke we should we doe in the sense of the torments The Lord the better to shew vs his rich Mercie in our deliuerance is pleased sometimes to cast a flash of this fire into our conscience the Worme wee sometimes feele gnawing and griping there that little flea-biting that short payne how intolerable is it O thinke then how rich the mercy of thy sweet Sauiour was in freeing thee from the extremitie and eternitie of that torment Is one houres griping of this Worme so intolerable what is a thousand yeeres what is eternitie from this eternall wrath Iesus hath deliuered thee and canst thou not affoord him thankes for so great a blessing Let the next consideration be of the persons Vs this terme is doubly considered First Absolutely Secondly respectiuely to others Vs that were by g Ephes 2.3 nature children of wrath that walked after the fashion of the world doing the will of the flesh Vs that by our sinnes crucified the Lord of Life Vs hath this Iesus deliuered Compare our selues with others How many millions of men and women hath the Lord Christ suffered to perish in the state of nature how many for birth more noble for policie more wise for riches excelling more In behauiour before calling perhaps more tolerable yet vs the least of all Saints the chiefe of all sinners hath the Lord deliuered mooues not this to thankfulnesse See then the meanes of thy deliuerance himselfe was made a curse for vs subiected to the wrath of God to the paynes of Hell all this to worke our deliuerance me thinks wee should now euery one say to our soules as DAVID h Psal 103.1 My soule prayse thou the Lord and all that is within me blesse his holy Name borne I was a child of wrath liued as a vessell of wrath being abominable disobedient to euery good worke as reprobate yet in the fulnesse of time came this Sonne of God to be borne vnder the Law to beare the curse of the Law to deliuer my soule from the wrath to come my soule from hell when he suffered thousands of others to perish euerlastingly vnder guilt of their sinnes Secondly it teacheth vs saith ZACHARIE to dedicate our selues i Luk. 1.74 75 to serue this Iesus cheerefully in holinesse and righteousnesse all the dayes of our life Monstrous is the abuse of this mercy of our Sauiour strange the turning this Grace of our God into wantonnesse what Argument so strong to perswade to liue to his glorie as this that when k 2. Cor. 5.14 15. we were all dead he dyed for vs what one thing more frequent occasion of profanenesse and dishonouring the Name of our God Tush what talke you precisely of holinesse Christ dyed for vs to saue vs from hell therefore belike they resolue to crucifie him afresh To whom I say as Moses to Israel l Deut. 32.6 Doe yee thus requite the Lord oh foolish people and vnwise oh hellish people and profane What because the Lord in riches of his mercie dyed for thy sinnes and freed thee from the wrath to come wilt thou therefore dishonour him in thy life and cause his Name to be blasphemed as Peter to Simon Magus I say also to thee Thou hast neither part nor fellowship in this blessed and comfortable deliuerance The end of the first Chapter THE SECOND CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1. For your selues Brethren know our entrance in vnto you that it was not vaine THis Chapter propounds new Arguments of perseuerance in number two First from the graciousnesse of the instrument by which they were brought to the Faith ad Vers 13. Secondly from the experience themselues had had of the power and efficacie of the Doctrine of Faith inde ad finem The Context stands thus he had said Chap. 1.9 that the Churches of God euerywhere tooke notice of and declared the issue and fruit of Pauls first Ministerie amongst this people q. d. and not without cause for you know that our entrance to you was not vaine The chiefe Conclusion is PAVLS entrance was not vaine And it is amplified by certayne helping causes auayling to make his Ministerie effectuall First in Paul first his boldnesse Secondly his sinceritie Thirdly his meeknesse and amiable demeanour towards them Secondly in the People their reuerent and respectfull behauiour in hearing Vers 13. Sense our entrance that is first Preaching was not vaine say some in the matter not vaine but substantiall and sound Rather in the fruit not vaine GOD so blessing his paynes that thereby they were conuerted and brought to the Faith Chap. 19. Obser And what Paul speaks of himselfe is generally true of all others dealing sincerely in the worke of the Ministerie Their preaching seldome or neuer wants fruit seldome this fruit conuersion of Gods people a Ioh. 15.16 I haue sent you and ordayned you that you should goe and bring forth fruit b Ier. 23.22 If they had stood in my counsell they should haue turned the people from their euill way Though Esay his Ministerie wrought nothing in the multitude but blindnesse and obstinacie c Isai 6.13 yet was
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
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
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
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
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
my deare brethren in your holy indeuours thus comfort your selues Heauen and earth shall passe away but Gods Counsels shall stand Gods appointments are peremptory and he hath ordained vs to obtaine saluation The matter subiect followeth Vs. PAVL then belike knew himselfe to bee within compasse of this ordinance vnto life May wee not thence inferre that it is possible for Gods children to know their election No say Papists and others many except you make your conclusion particular of such as haue Pauls spirit and reuelation It was the priuiledge of Paul men of his ranke to know it and that knowledge they had by extraordinary reuelation Audio But how appeares it by any euidence of Scripture that Paul knew it by any other then the ordinary fruits and effects of election And according to that ground I thinke we may make the conclusion generall that sith all Gods children haue like euidences they may haue also like assurance of election We yeeld they had their priuiledge in the measure and degree of assurance the reason is plaine they had their priuiledge in the measure of common euidences Faith Loue Obedience Sanctity Yet sith the same euidences bee in a measure graunted to Gods children of meaner ranke allow them their measure also of certaine assurance The state of the question thus conceiue of certeintie in assent and perswasion they make three sorts one Naturall which ariseth from demonstration so know wee the truth of principles Another Supernaturall as that first of cleare euidence Secondly of Propheticall vision Thirdly of adherence A third they call Morall arising from grosse and figurall signes probable coniectures inclining our minds to one part rather then to the other as probably or possibly true and this is that measure or degree of certeintie which onely they allow to the ordinary rate of Gods children in the point of their election See we whether a degree of infallible certeintie bee not possible to all First The charge runs generally to all f 2. Pet. 1.10 Concil Trident. To make their calling and election sure and they were wont to cry Anathema to him that shall say Gods precepts are not possible by grace to be fulfilled Secondly Sundry parts of Scripture are penned purposely for this end that not Apostles onely but all Gods children g 1. Ioh. 5.13 might know they haue eternall life Did Gods Spirit misse his end in the inspiration Thirdly The Spirit that searcheth the deepe things of God is giuen to this end h 1. Cor. 2.12 that we might know the things that are giuen vs of God accordingly He i Rom. 8.16 testifieth that we are the sonnes of God Fourthly The fruits and effects of election whence the assurance ariseth take place in all Gods children k Act. 13.48 Faith Hope Sanctification c. What should let to ascend from the effects to knowledge of the cause Fiftly The dueties which God requires in respect of saluation and all acts of his grace thereto tending he exacts of all l Col. 1.13 Thankesgiuing laying downe life for his glory sake that hath so freely chosen and redeemed vs. Sixtly The necessitie of all Gods children requires it in respect first of m Luk 12.32 afflictions secondly of temptations And how can we thinke it the priuiledge of a few Quest Forsooth they tell vs first The heart of man is deceitfull aboue all things who can know it Answ The heart knowes it owne motions their Schoolemen acknowledge a reflection of the mind vpon it selfe The things of man the n 1. Cor. 2.11 spirit that is in man knowes secondly especially o Rom. 8.16 helped by the Spirit of God Obiect There are they say certaine counterfeits of grace so neere a-kinne to the current that euen the wisest may erre in the discerning of them Answ First that proues a difficulty no impossibility Secondly Gods Spirit hath stored vs with Characters and markes of difference infallible Obiect Perseuerance is vncertaine Answ How I wonder when first promised by the Father Secondly purchased by the Sonne Thirdly ratified and p 2. Cor. 1.20 21 22. sealed by the holy Ghost Vse Let vs leauing these Academickes whose profession is to doubt of all things resolue of nothing sith God hath pleased not onely to ordaine vs to life but to affoord vs the fauour to be acquainted with his ordinance q 2. Pet. 1.10 Giue diligence to make our calling and election sure to our selues Euidences amongst many take these two fruits and effects of this ordination to life First r Eph. 1.5 Adoption that gracious act of God the Father choosing vs in Christ to be his children knowne best first by ſ 1. Ioh. 3.1 right pricing and esteeme of this high fauour of God It is something to t Eph. 3.18 comprehend the length breadth height and depth of the loue of God Secondly Crosses sanctified in respect of their vse and fruit the smart common to children and bastards the u Heb. 12.7 11. fruit peculiar to the sonnes and daughters of God Thirdly x 1. Pet. 1.17 filiall feare of that gracious Father that hath chosen vs to be his children A second euidence of election y 2. Thess 2.13 is Sanctification The parts whereof thus conceiue first a care z 2. Cor. 7.1 to purge our selues from all filthinesse of flesh and spirit Secondly a constant endeuour to grow vp to full holinesse in the feare of God The end of the Ordinance followeth amplified by Antithesis Not vnto wrath but to obtaine saluation Not vnto wrath Obser It should seeme then there are some that are ordained to wrath The Collection is ancient and hath allowance euen from some Papists Negando quòd nos posuit Deus in iram affirmationem insinuat quòd reprobos posuit Deus ad iram Caietane As there are vessels of Mercie ordained to glorie so vessels of Wrath a Rom. 9.22 prepared to destruction Obiect That is true say some but prepared they are by themselues not by God Answ First What meanes the Apostle then for clearing of Gods Iustice in this point of Reprobation to flye to the Lords absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and power ouer his Clay The Answer had beene at hand to satisfie any mans reason They prepared themselues to destruction God ordained them not to wrath Secondly how apparent is it that the Apostle there speakes of Gods actions onely His Act it is to loue IACOB and hate ESAV to haue mercie and to harden whom he will If that be not plaine enough what say we to that of SALOMON He hath b Pro. 16.4 made the wicked for the day of euill and that of IVDE c Iude 4. Descripti ad hoc Iudicium Touching the cause mouing the Lord whether there be any other then the will of God as the foresight of Infidelitie c. is a question on this occasion not so pertinently disputed The Text leads vs to acknowledge
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