least in extremitie and at the vtmost There is another price which they call pretium augmentatum or multiplicatum so called because in respect of forbearance it is augmented aboue the worth of the thing in extremitie Whether is this kind of selling for day a breach of Iustice The generall answere is that it is an apparant violation of Iustice commutatiue because equalitie is not kept betwixt the thing and the price Howbeit there are of opinion respect may bee had to mens possible or probable damage and looke what damage in probabilitie the Seller may sustayne by such forbearance for it the Seller may prouide in euentum by adding to the price aboue the worth But if gayne be that is aymed at therein the contract cannot be excused of Iniustice being meerely vsurious And of the first sinne against Iustice by ouer-reaching thus farre The helper forward of it is Fraud whereof see Annot. ad Rom. 1.29 To set downe the seuerall sorts of deceit vsed in matters of contract were infinite and in truth impossible so wittie is the world growne to deceiue their Brother their owne Fathers as wee say in the Prouerbe in the issue as Iames speaks their owne soules out of which ill manners of men haue growne many good Lawes for Weights and Measures c. yet neuer was there Law of man so cautelous and prouident as to preuent all particulars the subtle wit of men whetted from Hell is so nimble to deuise euasions that not without cause their Trades are called Crafts Mysteries as is said of Antichristianisme Mysteries of iniquitie particulars are numberlesse Darke shops faire speeches false fingers protestations swearings for-swearings all that Mans or Deuills subtletie can deuise are frequent amongst men to deceiue Alas what is become of that ancient simplicitie so much commended in our Fore-fathers How is it that Prouerbs so Heathenish are now currant amongst Christians Plaine-dealing wee say is best but whoso vseth it must die a Beggar Such indeed are the times as those the Prophet complayned of Hee that walkes in his vprightnesse d Isai 59.15 makes himselfe a prey but to the Deceiuer is reserued a heauier vengeance His brother As hee specifieth the person whom hee would exempt from iniust vsage so coucheth hee a reason shewing foulenesse of the sinne a thing monstrous and vnnaturall it is to deceiue a Brother Who is this Brother Chiefly the man conioyned vnto vs in Christian profession more largely what Christ teacheth of the Neighbour may be said of the Brother Euery man with whom wee haue to deale is this brother whether Grecian or Barbarian Iew or Gentile Friend or Foe e Mal. 2.10 Haue we not all one Father Hath not one God made vs Why doe we transgresse euery man against his Brother In loue we say truly there is order one may be preferred before another according as they are neerer to vs in Societie Nature Grace or Friendly affection In iustice and matters of common equitie there is one Law for the Stranger and for him that is neerest vnto vs. The fraudulent dealing of f Exod. 12.35 Israelites with Egyptians was warranted to them by speciall dispensation and that founded on equitie they had done their long and wearisome seruice without recompence the Lord in compassion so dispenseth with them but dispensations stretch no farther then the particulars to whom they are giuen I obserue it the rather because our people haue in this case framed to themselues Distinctions such as Persians in their policie taught their children they must lye and not lye with a distinction lye to their enemies tell truth to their friends Not vnlike are those amongst our people something shamefull it is thought to deceiue a friend but for a Stranger the excuse is currant He was a Stranger to me no reason of respect betwixt vs. A simple man that puts confidence in them they are something scrupulous to deceiue but if he be one that pretends skill in the Commoditie then caueat Emptor With such idle distinctions doe they dawbe with conscience But what Xenophon obserued to be the issue of Persian education such is vsually the euent of these distinctions in bargayning Children saith Xenophon forgat their distinction and made bold sometimes to lie to their best friends So they that thus distinctly begin to practise iniustice at length grow to promiscuous iniquity sparing neither friend nor brother no nor their owne father to aduantage their commoditie Should not the Lord be auenged of such a people Yes God is the auenger of all such The principall reason followes wherein obserue first the qualitie secondly the force of it It is taken frō the dangerous and dreadfull consequent of such sinnes laying vs open to the vengeance of that God that is in his wrath a consuming fire It should seem then it may well enough stand with Grace to abstaine from sinne for feare of vengeance To this purpose we are sure Paul propounds it to this people of God that by terror of Gods wrath they might flie iniustice The Lord himselfe not only allures Ieremie by promise of his presence but driues him to duetie by g Iere. 1.17 terror of destruction Our Sauiour propounds to his Disciples meditation of h Mark 9.43 hellish torments to deterre from disobedience Vse So that they slaunder vs that say we teach it sauours of an affection gracelesse and meerely slauish to absteine from euill for feare of wrath This we teach To doe good onely for reward without all conscience of duetie or loue of God is meerely mercenary to eschew euill onely for feare of vengeance argueth an affection meerely slauish But that there is a lawfull intuitus of both in doing good and eschewing euill and that both may stand with Grace we teach with full consent onely wee require that other respects may also lead vs August epist 144. conscience of duetie loue of God care of his glory Qui tantùm timet est inimicus iustitiae They also are iniurious to their soules and to the Grace of God that therefore censure themselues as meerely Gracelesse because feare of Hell is found sometimes the strongest motiue to obedience yea in times either of their incipience or tentation and cannot be perswaded feare is filiall where sinne is eschewed with any respect to vengeance Paul then was no sonne that professeth himselfe to be moued as well by i 1. Cor. 5.11 terrour of the Lords iudgement as by loue of Christ to perswade men and vainely hath Gods Spirit propounded meditation of Gods wrath where he prescribes the forme of acceptable seruice to be performed vpon this motiue in part Because our God k Heb. 12.29 is a consuming fire It must bee confessed that Gods loue should chiefly sway with vs. But if his vengeance be a partiall motiue may wee not bee in Grace Is there not a mixture of all Graces with their contrary in the state of this life of faith with infidelitie of obedience
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
God Secondly Fearefull expectation of vengeance on our selues Thirdly Farther estranging of Aliens from the life of God Vse Our care let bee on this occasion doubted to adorne the Gospell which we preach or professe that howsoeuer humane frailtie permits vs not to liue without sinne yet by our gracious endeuours wee may liue without crime Two speciall Branches of this blamelesse life the Apostle points vs vnto First Holinesse Secondly Iustice Holinesse conceiue to contayne whatsoeuer dutie concernes our personall carriage without relation or direct respect vnto men deduced by the Apostle to Titus into First n Tit. 2.12 Pietie Secondly and Sobrietie Iustice an euen carriage in all commerce or dealings wee haue with men And here two sorts of men fall vnder iust reproofe First They whose priuate conuersation in respect of Pietie and Temperance is free from staine and blemish of enormious transgression who yet in occasionall dealing with men forget all rules I say not of Charitie and Compassion but of common Equitie yea almost of rigorous Iustice Prosecuting the smallest wrongs with extremitie of reuenge exacting smallest rights after rigour of Law not abstayning from Fraude Rapine Violence or if there bee any other harsh dealing that wee may censure iniustice of whom we may wayling say as PETER o 2. Pet. 2.13 Spots they are and blots in our Assemblies by whose occasion the way of God is blasphemed A second sort there are whose glory is that their liues are harmelesse Iustice they obserue exactly plaine dealing in their passages of traffique one with another perhaps also neighbourly offices of kindnesse and mercy sometimes passe from them whose personall carriage yet viewed no Leopard is found fuller of spots then their liues of foule blemishes Cursed swearers scoffers at Religion insatiable drunkards c. And in this kind what not worst friends they say to themselues But the Prouerbe is Qui sibi nequam cui bonus neither hurt they themselues only how many bane they by their pernicious example What God would haue ioyned together let no man put asunder Iustice and Sanctitie are sister-Graces There is neither in soundnesse where either is wanting Obser For testimonie of truth in this protestation he appeales to God and the people Yee are witnesses and God also Yee say some of our iustice God of our holinesse This twofold testimonie of our blamelesse life wee should all labour to promerit Whence was the Apostles endeuour p Act 24.16 to haue cleare conscience before God and before all men And his charge to q Rom. 12.17 procure things honest not only in the sight of God but also in the sight of men The one for our comfort the other for our brethrens commoditie That is knowne of Bernard there are two things necessarie Conscientia propter te fama propter proximum What comfort hath our conscience when men applaud vs and God condemnes vs and what profit comes to men by our priuate holinesse when our outward life wants if blemish yet not suspicion of iniquitie Vse There is to this day a brood of Pharises paynted Sepulchres amongst Christians their outside glorious and full of beautie their inwards fraught with rottennesse and deadly corruption Their whole care is to appeare and be applauded holy amongst men yet is it r Ephes 5.12 shame to name the things that are done of them in secret Alas what auayles it to be applauded of men the mirrour of honestie when God and thy conscience accuse thee of hypocrisie A second sort there are almost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their profession is while God and their conscience acquit them not to care what men say of them and in that resolution rush if not into euils yet into foulest shewes and appearances of euill Paul belike said in vaine ſ Philip. 4.8 Follow things of good report and labour to haue t 1. Tim. 3.7 good testimonie from them without and giue none u 1. Tim. 5.14 occasion to the Aduersarie of speaking euill Saith Bernard paraphrasing that of SALOMON a Lilly amongst Thornes The manners of men as Lillies haue their colours and odours that which comes from a pure heart and good conscience hath the colour of a Lilly if good name follow it is more truly a Lilly when neither candor nor odor of the Lilly is wanting VERS 11. As yee know how wee exhorted and testified c. WHat he protested of his holy and blamelesse life hee here makes euident by a signe it was the carefull performance of euery branch of his office exhorting comforting testifying which acts of his office hee sets out First by the manner in similitude Secondly by the matter that they would walke worthy of God The inference of holinesse out of care to discharge his calling occasions vs this obseruation Obser Holinesse best shewes it selfe in carefull discharge of our personall functions Hee is holy indeed that is such in his place Thus thinke there is by Gods ordinance a double calling of euery Christian First generall as he is a Christian Secondly particular as such a Christian suppose a Magistrate Minister Master of a Familie c. he is not holy that liues vnblameably in the common dueties of Christianitie neglecting faithfulnesse in his speciall station It goes currant with Politiques hee may be bonus Ciuis that is not bonus vir that Maxime is no principle In Christianitie I dare say he is no good man that is not such in his place Eli is thought to haue beene a good man for his owne priuate behauiour his goodnesse was fouly blemished by being t 1. Sam. 2.22 29. so ill a Magistrate and though from particular omissions we may not inferre a nullitie of his honestie yet may wee without feare say hee was a defectiue good man so farre no good man as hee fayled in the dueties of his office Vse A point deseruing serious notice in these times wherein I know not by what ignorance or error men are generally misse-carryed with opinion of holinesse as much as is meet for their crimelesse carriage in common dueties of Christianitie though faulting too fouly in dueties of personall Calling the Minister whose life is spotlesse thinks highly of himselfe and is readie to say euen to another Paul amongst the Apostles for paynes as they in the Prophet u Isai 65.5 Stand aloofe I am more holy then thou because no Drunkard nor Adulterer c. in life a type to his flocke though neuer so ignorant or negligent in the Word and Doctrine This is I confesse something a rare vertue among that Crue to be types to their flocke in conuersation But they should remember this duetie concernes them as Christians Christianitie binds them to such holinesse in life The Ministrie requires x 2. Tim. 4.2 instant preaching and so requires it that it cries y 1. Cor. 9.16 Wo to vs if we preach not the Gospell though otherwise our liues were no lesse then Angelicall like thinke of
after Gods Image Secondly blesse God that hath not giuen thee ouer to like sinnes Thirdly pray to be preserued from contagion of euill Fourthly detest euill the more because practised by such men As Gentiles At least thus much we are here taught That Heathenish practices are vnseemely for Christians the people of God Therefore are those cautions so frequent to Israel Gods people u Deut. 12.30 Not to doe to the Lord their God so as Heathens to their gods x Iere. 10.2 3. Not to learne the way of the Heathen to be afraid of the signes of heauen to Christians not to bee distrustfully y Mat. 6.31 32 carefull for things of this life because it is Heathenish in a word z Ephe. 4.17 not to walke as Gentiles walke in vanitie of their mindes c. Is there nothing wherin Christians may hold semblance with Heathēs Excellent things are written of Heathens Temperance Iustice Honour of Parents Conscience of othes c. May not these be exercised by Christians because in practice against Heathens No question yes and the rather because in vse of Gentiles Therefore may bee obserued in Scripture arguments both wayes good practices of Heathens brought to shame Christians as their sinnes to increase detestation Their actions conceiue to admit this distinction First some were materially good Secondly some materially euill Thirdly some euill by circumstance Of the first saith the Apostle a Rom. 4.2 14. Gentiles doe by nature the things of the Law b Act. 28.2 Barbarians were kind to Strangers destressed They made conscience of othes as there are plentifull instances in storie Though simple fornication they thought was no sinne yet of Incest in some degree Paul beares them witnesse they were so farre from practice that c 1. Cor. 5.1 they would not name it Of these let vs thinke Their practice should bee our prouocation to good duties It should shame a Christian that in any thing commendable an Heathen should goe before him A second sort of actions in them were euill by circumstance They mourned for their dead that is not vnlawfull but their mourning was without moderation that was euill in them Here our rule is The faultie circumstances must be auoyded the things themselues may be practised To mourne for the dead no pietie forbids d Gen. 23.2 Abraham mourned for Sarah Isaac for Abraham e Ioh. 11.35 Christ for Lazarus But to mourne immoderately as men without hope is Heathenish in no sort beseeming Christians Whether to this head may be referred other their actions is questionable * Example Sundry things are noted in their practise wherewith the Lord vpbraides his people that Heathens exceeded f Iere. 2.11 No nation hath forsaken their gods Israel hath forsaken me g Mal. 3.8 No nation hath spoiled their gods Israelites robbed their IEHOVAH of tythes offerings of these thus thinke There is a kind of oblique imitation prescribed not much vnlike what our Sauiour inioynes touching the vniust Steward whose wisedome he commends to vs to imitate not in the particular The rule is this the same things may be done but applied to other obeicts Gentiles held constant to their ancient Idols Shall Christians doe so to Idols No. But let it shame Christians not to cleaue as close to the liuing God as Gentiles did to dumbe Idols Gentiles made conscience of sacriledge would not withdraw maintenance consecrated to seruice of Idols Are Christians bound to contribute to Idolatrie God forbid But it is the shame of Christians to rob God of his portion when Heathens made conscience of sacriledge Lastly there were of their actions toto genere malae and as they are styled abominations Of these the rule holds vniuersall Gods people in them may hold no correspondence their euils must be so much the more detested because in vse amongst Heathens See Deut. 18.9 These abominations caused the Lord to abhorre the Heathen and for these things so lothsome the land spued out her Inhabitants These distinctions I thought not impertinent to propound as limitations to the Apostles ground the rather for that I see sundry men ouercarried in their zeale against Gentilisme Idolatrie so far as to thinke they may doe nothing in the worship of God which is in practice of Idolaters which ground vniuersally holden true see how many absurdities follow The Priests of Baal offered sacrifice to Baal might not Elias therefore offer sacrifice to the God of Israel The Idolatrous Israelites prayed to their Idols may not Gods people therefore pray to their God They worship their Idols in Temples may not we in Temples do seruice to our God This rule held of such indifferents Their actions Idolatrous as they are Idolatrous we may not doe Idem may doe in infinite particulars though not ita Heathenish practices quâ heathenish are vnbeseeming Christians Vse The more damnable is their cōtinuance amongst Christians after so many publishings of the Lords prohibitions Starre-gazing such like obseruations of the signs of heauen God charged his people to beware of how frequent are they amongst Christians Insomuch that to Stars is ascribed disposing of all their attempts actions accidents If any accursed death betide their children if any vngracious courses taken by them they were borne they say in an ill houre vnder an ill Planet almost all their misaduentures imputed to Starres and Planets ruling as they thinke in the Natiuitie What Starres ruled I wonder in the birth of Esau and Iacob both borne almost in the same instant of time yet how different in their manners courses of life euents Truth is Parents vsually are the euill Planets either neglecting their holy education or baning their youth with vngracious examples A charge God gaue none should obserue flying of birds or any such like superstitious contingencies How frequent are such superstitious notices amongst our people A Hare may not crosse them but it bodes ill fortune nor the salt fall towards them but some mis-hap is conceited neere them What should I speake of Charmes and Sorceries and such like deuillish superstition For these did Canaan vomit out her inhabitants we heare but feare not nor tremble to doe alike presumptuously I would wee were onely like heathens and did not farre exceede them in sundry abominations Truely may bee sayd of many that the Lord speakes of Israel wee haue h Ezech. 16.51 iustified the heathen and they may seeme righteous in comparison of vs. What Paul speakes in one case may bee applied to many such fornication amongst Christians as was not named amongst heathen such drunkennesse I am sure as heathens detested such periurie as they held abominable such oppression and fraud as some of the Nations seuerely punished Vsurie which they matched with robberie with murther Christians not onely practise but defend Whence it is come to passe that the i Rom. 2.24 Name of God is blaspehemed amongst heathens and Idolaters Remember we are Christians not Gentiles
the state present of his children their saluation is certaine whether they liue or die this they are or may be assured of liuing holily in this World they shall liue happily with Christ in the World to come Vpon like Grounds Gods Decree and Christs Death is Pauls glorious Triumph in the name and person of all Gods children Therefore i Rom. 8.38 39 neither life nor death no State or Creature shall separate from the loue of God or depriue of Saluation And that of the same Apostle k Rom. 14.8 Whether wee liue or die wee are the Lords And see how solid the foundations of this Assurance is built first on Gods Decree secondly on Christs Death Can any hinder the Lords Appointments or frustrate the vertue of the Death of Christ Vse Let it teach vs all the practice of that high point of Dutie l 1. Pet. 4.19 Resigning our selues to the Lords absolute disposing in our outward estate whether it shall be by life or death As m 1. Sam. 3.18 ELI as n 2. Sam. 15 26. DAVID It is the Lord let him doe whatsoeuer seemes good in his eyes Am I assured that neither shall hinder my saluation Then though the Lord prolong my life to see neuer so many euils though hee call to suffer death neuer so vntimely or full of torture me thinkes I cannot but say as they The Lords will be fulfilled Sometimes it falls out that life to Gods children seemes a burthen So did it to o 1. King 19.4 Elias seeing the miserable deprauation of all things in the Kingdome of Israel and the implacable furie of that Monster Iezabel So to p Iob. 6.9 10. Iob suspecting his strength in such extremitie of Afflictions Sometimes Death especially violent affrights euen to amazement It is indeed the most terrible of all painefull euils Consider we in either temptation what Paul here teacheth What euer our lot shall be whether Life or Death our Saluation is certaine founded on Gods vnchangeable Decree purchased by the precious Bloud-shedding and Death of Christ If Life be perplexed in miserie yet hee whom thou hast trusted is able to keepe what thou hast committed vnto him If Death seize thee whether naturall or violent it cannot separate whether wee sleepe or wake die or liue wee shall liue together with him that died for vs. VERS 11. Wherefore comfort your selues together and edifie one another euen as also wee doe THe words containe another Precept subordinately seruing to the practice of the duties of Sobrietie Watchfulnesse c. formerly inioyned In them obseruable are first the Duties secondly the Persons to whom they are inioyned thirdly the necessitie and ground of the Duties fourthly the mollification of the Precept The Duties are to comfort and edifie The word translated Comfort signifies indifferently to comfort to exhort to entreat That of Edifying is metaphoricall and signifies first to build vp thence it is translated to signifie any furthering or promoting of another or our selues in grace or gracious practice by Instruction Admonition Exhortation c. Obser The Dutie then is of all Gods people to further each other by all holy meanes in gracious courses To the People it is said q Heb. 3.13 Exhort one another dayly to the People commanded To r Heb. 10.24 prouoke each other to Loue and good Works to the People belongs that of Iude Å¿ Iude 20. Edifie one another in your holy Faith And long before t Leuit. 19.17 To rebuke their Neighbour and not suffer him to sinne Practice of Saints is ancient Before-time it was wont to be said in Israel u 1. Sam. 9.9 Come let vs goe vp to the Seer c. It is true that in the manner of performing something there is in all these peculiar to Ministers Thus conceiue this mutuall edification to differ from that wee call Ministeriall First the one is with Authoritie the other out of sociall Charitie Secondly to doe these things in the Congregation is so peculiar to the Ministerie that he is guiltie of x Heb. 5.4 vsurping the honour of AARON that intrudes vpon it yet in the Familie and priuate Conuersation the Duties belong to all Vse Two sorts of people are here reproued first of them that what in them lies destroy rather then build rather quench then further grace in others The Rulers in Christs time had made an Ordinance y Ioh. 9.22 That whosoeuer ioyned to Christ should be cast out of the Synagogue I make no question but Gods Decree was as peremptorie for the Ordainers to cast them out of his Kingdome Christ I am sure cries heauie Woe to such as z Luk. 11.52 neither entred themselues nor suffered those that would And but that I know all haue not Faith and that the World cannot receiue the Spirit of God a man might make question whether these were the dayes of the New Testament I meane for the behauiour of the multitude It was prophecied of those dayes a Zach. 8.21 Mic. 4.2 They should one prouoke another to pietie The Prophecie is fulfilled in those whose hearts God hath seasoned with Grace whoso hinders it giues euidence he hath no part nor portion in this businesse How full is euery Congregation of feoffing Ishmaels that labour by reproches and like persecutions to discourage those they see comming onward to Christ It is true of these times that the Prophet complained of in Israel Whoso walketh vprightly makes himselfe not a reproch onely but a prey And which is prodigious me thinkes in Parents to whom what should be so precious as the soules of their children rather then they shall share in the Inheritance of the Saints their temporall Inheritance shall be aliened from them Woe and a heauie Woe to such b Mat. 18.6 How much better were it that a Mill-stone were hanged about their necke and they cast into the Sea A second sort is of men sinning by carelesse neglect of these Duties thinking it well and enough for them that they hinder no mans progression in grace And surely such are the times generally that he seemes to deserue the repute of a good man that doth no euill though he doe no good Quest Forsooth c Gal. 6.5 Euery man shall beare his owne burthen and whereto serue our Ministers Answ God hath layd this charge vpon euery mans Conscience to admonish and exhort the Precept is not only to turne but to d Ezech. 18.30 cause others to turne and the sinnes of others which thou art bound to hinder by not hindering become thine The duties in publike concerne the Ministers But is it for nought that yee are called a Kingdome e Reuel 1.6 of Priests and haue all receiued f 1. Joh. 2.20 an Oyntment from the Father Bee all exhorted to more conscience of these duties First Our neere coniunction in the Body of Christ requires it There is in the naturall body amongst the members
pariter species saith Bernard Bernard de considerat ad Eugen lib. 3. some things really euill others in shew and appearance onely we must auoid not onely the realties but euen the shewes of euill and not thinke lawfull for vs to vse BERNARDS phrase Quicquid malè fuerit coloratum There be that limit such abstinence to matter of Doctrine only dependence of the Text fauours that limitation yet it is good they say ampliare praecepta our duety to keepe aloofe from euill in manners as well as in Doctrine thinke the precept to concerne as well mores as dogmata so Theodoret obserued That the fullest sense may be this Gods people must be so abhorrent from euill both in Doctrine and manners that the very shewes of both should be auoyded For fuller explication vnderstand there is a two-fold malice or euilnesse reall one they call genericam the other ex circumstantià Drunkennesse Whoredome Idolatry c. are in their whole kind euill Circumstances aggrauate their haynousnesse alter not their nature Swearing by the Name of God is not simply euill yet may become euill by neglect of due circumstances Besides these realties of euill there are showes and appearances of euill To sit at meat in an Idols temple is not simply euill yet carries a shrewd shew of euill and giues occasiō to the beholder to suspect our ioining with Idolaters in their Idoll-worship And such shewes of euils must our care be to auoyd On which ground Paul refuseth maintenance at Corinth to auoid suspition of mercenarie or couetous affection in Preaching And in the abundance of Ministration desires association of others for conueiance that he might procure things honest i 2. Cor. 8.21 not onely in the sight of God but of all men So also giues the precept Rom. 12.17 Bernards reason to Eugenius is good by shunning euill things wee prouide for conscience by auoyding ill showes we safe-gard our fame It is true that Paul hath k 2. Cor. 6.8 Through good report and ill report lies our passage to Heauen Howbeit that Iewell of a good name must be prouided for l Phil. 4.8 We must follow the things that are of good report The rather because the credit of the Gospel much-what depends on the credit of those that preach and professe it and through their sides is the glorious Gospel wounded It makes not much difference whether our facts be euill or beare shew of euill blasphemy of the truth flowes equally from the mouthes of enemies that hunt for occasion of speaking euill Obiect May nothing in any case be done by any that beares or drawes with it shew of euill Answ First Appearances of euill are first some reall which the fact it selfe affords secondly some imaginarie onely fancied framed out of the preiudice and causlesse iealousie of the beholder Our Sauiours fact in curing the diseased on Sabbaths had shew of euill but shew rather fancied by their ignorance then affoorded by his fact Euer it was lawfull to shew mercy on the Sabbath Secondly Exceptions and limitations are put to this precept such as in matter of scandall whither it belongs are vsuall As first no necessary duety may bee omitted for a shew of euill connexed with the doing The triple veritie of life Hieron in gloss ordinar ad Mat. 15. Iustice and Doctrine must euer be kept safe and inuiolate Though m Rom. 3.8 euill may not be done that good may come of it yet must good be done though euill by accident come of it much more when shew of euill onely is annexed vnto it Secondly in case wee be nostri iuris left to our owne free libertie and disposing higher powers restraine vse of libertie and determine vs iustly ad vnum Thirdly in n 1. Cor. 10.28 places where things otherwise lawfull beare shew of euill PAVL o Act. 16.3 yeelds to Iewish ceremonies where they shewed not ill p Gal. 2.14 yet blames PETER for like practice where they bare shew of euill After which explication I wonder how the arraignement of our Ceremonies at the barre of this precept and their condemnation will be found legitimate For first carries their vse appearance of euill I wonder of what euill In the point of kneeling let that be the instance of what euill is the shew They say of Idolatrie Why of Idolatry Forsooth wee kneele before a Creature But first is it a cursed creature as are Images or a creature sanctified as the Arke and Mercie-seat Secondly Kneele we with opinion of Diuine excellencie dwelling in the Sacrament or with intention to giue it Diuine worship If not so what shew of Idolatry affoords the gesture except what mans vncharitable preiudice fancieth in it which how much more might haue beene conceiued in the High Priests adoration and offering Incense before the Propitatory Secondly Is it amongst vs a shew of euill who reading what wee teach against the Carnall presence of Christ in the Sacrament can thinke wee direct our worship to the Sacrament Let it be therefore at Rome an Idolatrous gesture Amongst rigid Lutherans a shew of Idolatrie In England who but an Idiot can so conceit it where Elements are taught to admit no change in substance but in vse only by consecration where also the doctrine of Vbiquitie is reputed a monstrous Deifying of the flesh of Christ Thirdly Suppose the gesture to beare shew of euill Is it a dutie to receiue the Sacrament who may dare violate the veritie of life to omit an office so necessary and comfortable for a shew of euill in a circumstance connexed with the performance As if I should aske who may bee so bold as to sinne against God by omitting dutie to auoyde a bare shew and appearance of euill And of the Precept and sense of it thus farre First Apply it to reproofe of that venterous and headlong resolution of men perswaded the whole care of a Christian for his conuersation to stand in this that the things he deals withall be lawful in themselues howsoeuer ill-coloured they are carrying shewes of euill by circumstance possibly becomming euill in them To runne with the Drunkard to excesse of Ryot Example they thinke vnlawfull to bee Companions with Drunkards and of their intimous Familiars seemes warrantable Ate not our Sauiour with Publicans and Sinners To ioyne with Idolaters in the worship of Idols is thought abominable Friendliest conuersation with Idolaters what euill implyes it they may perhaps gaine them to truth of Religion Pride they protest to lothe but to goe costly attyred aboue abilitie and calling the heart being lowly they thinke may well become women professing the feare of God First As if the Apostle had said in vaine Abstayne from all appearance of euill Secondly And may not things lawfull by neglect of due circumstances become sinfull in the doer To conuerse with euill men is not simply to all men in all sorts sinfull Then had our q Mat. 9.11 Sauiour erred then
r 1. Cor. 5.10 must wee goe out of the World But familiarly to vse such what is it but First to harden them in euill Secondly Without calling to frequent their company is to hazzard thy selfe to infection Thirdly To wound fame at least by this shew of euill occasioning beholders to censure vs as fauourers of their lewd courses Costly and gorgeous attyre is not to all men at all times vnlawfull The High Priest amongst Iewes had his Vestiments of the costlyest and our Sauiour blames not SALOMON Å¿ Mat. 6.29 for his clothing in Royalty But beyond compasse of ability to array our selues is Prodigalitie aboue our Calling no lesse then Pride at least a shrewd species and appearance of it I cannot oft enough repeate that Canon of Bernard so much vse hath it in the life of a Christian All our actions and intendements should be preuented with this triple consideration First An liceat Secondly An deceat Thirdly An expediat Things lawfull in themselues may be vnseemely for our state and calling vnbehooueful also to benefit of others Thinke vnlawfull for thee whatsoeuer implyes eyther inexpediencie or indecorum Secondly And must the showes of euill be auoyded how much more should the euils themselues bee abhorred Is the shew of Idolatry so euill how much more accursed is Idolatry it selfe Is it so euill to seeme couetous much more to bee so seeme wee neuer so liberall or religious Cursed Hypocrites there are many scrupulous of nothing but the showes of euill so their outside be painted no matter how full of rottennesse their inwards are Let them but seeme deuout others shall haue leaue to expresse the power and life of Godlinesse Let them not seeme prophane they t Titus 1.16 will be abominable disobedient and to euery good worke as reprobate But is it euill to seeme euill much more to be so By seeming euill thou woundest Fame by being euill thou piercest Conscience and exposest thy soule to the wrath of God Thirdly From all appearance Greater or lesse Therefore from euils all be they neuer so small There is a kind of Libertinisme coasting nearer vpon prophanenesse then what the Apostle here interdicts vs and it is much amongst men A generation we haue whose whole out-cry is against precisenesse and strict care to flye from euill Enough they thinke it to shunne grossest sinnes with lesser the Lord will beare It is our too much nicetie once to scruple them First Let vs consider the greatest appearance and shew onely of euill is lesse euill then the least euill that is euill in realtie yet must all shewes of euill be auoyded Secondly u Mat. 5.19 The breach of the least Commandement makes vs lesse then nothing in the Kingdome of Heauen Thirdly Little sinnes haue often great consequences draw after them greater in case they be neglected Nemo repentè fit pessimus Fourthly At least by their multitude they prooue pernicious AVGVSTINE * Aug. in Ioan. Item in Psa â—29 Bernard Tunc leue dixeris c. Minutae sunt guttae quae flumina implent minuta sunt grana arenae sed si multa arena imponatur premit atque opprimit Hoc facit sentina neglecta quod facit fluctus irruens paulatim per sentinam intrat sed diu intrando non exhauriendo mergit nauim Fiftly And can we call it little wherewith Christ is offended for which we must be brought to Gods Iudgement Seate when it is so fearefull to fall into the hands of the liuing God Let vs all bee exhorted x Heb. 12.13 to make straight steps to our feete to walke accurately and y Ephes 5.15 exactly according to our rule to hate z Iude 23. the garment spotted of the flesh Prouiding for Conscience by eschewing euill for Fame by auoyding the shewes of euill And of the matter and substance of the Epistle hitherto VERS 23. And the very God of Peace sanctifie you wholly and I pray God your whole spirit and soule and bodie bee preserued blamelesse vnto the Comming of our Lord Iesus Christ. THE Conclusion of the Epistle remaynes Wherein wee haue first a Petition put vp vnto GOD on behalfe of this people wherein summarily the Apostle prayes God to worke in them what hee had exhorted vnto progresse and perseuerance in Sanctitie The points obseruable are First That hee prayes Secondly What hee prayes His fact and the matter of it From his fact praying God to effect what hee had exhorted vnto we learne That the vertue and power of all exhortation of the whole Ministerie depends on the blessing of God PAVL planteth APOLLO watereth It is a 1. Cor. 3.6 God that giues the increase First what else shuld be the reason why the same word preached by the same Minister in the same euidence of the Spirit and power becomes vertuous in some to their amendment and eyther hardens others or at least amends them not Why b Acts 16.14 Lydia alone amongst that multitude beleeues the preaching of Paul Why c Esay 6.13 a tenth only returnes at Esay his preaching the rest are hardened Is it mans will only that puts this difference or rather the grant or denyall of the Grace of God In Lydiaes case Luke giues the reason of her attention God opened her heart In the Disciples our Sauiour d Mat. 11.25 God hid those things from the wise and prudent and reuealed them vnto Babes Secondly If nothing else this yet is sufficient euidence meanes weakest in the eye of Reason are often mightiest in operation In playnest obseruation the greatest Clerkes haue not alwayes beene the most fruitfull Ministers Men comparatiuely of weakest parts for Learning and other indowments GOD hath made his chiefe instruments to inlarge his Church that it might euer bee true that Paul hath God chooseth the e 1. Cor. 1.27 weake and foolish things of the World to confound the wiser and more mighty Thirdly And the weakest kinde of preaching most voyde of that which men call learning and ostentation f Cor. 1.21 the foolishnesse of preaching hath had greatest vertue in the hearts of the people In all experience the preaching most admired for depth and profoundnesse hath beene respectiuely most barren for this end I thinke That the g 2. Cor. 4.7 power might bee knowne to bee of God The weaker the instrument the more euident is the power of the principall worker More euidently appeared God Authour of victory to Gideon in that with a h Iudg. 7.20 21 few Pitchers and Lampes hee discomfited the Host of Midian then if the Armies of Israel had accompanied him to the Battell A man might easily see it was another breath then i Iosh 6.20 that of Rammes Hornes which ouerthrew the wals of Iericho by the sillinesse of the meanes vsed to that purpose First The meditation admonisheth to ascribe glorie of our Conuersion or whatsoeuer benefit we haue receiued by the Ministerie to that God of all grace
meeke dealing makes the more refractarie and what issues from loue they impute to our feare Another sort of contrary disposition rough handling rather exasperates Some saith our English Seneca are as thornes handle them roughly they pierce you some as nettles rough handling is best for your safetie Secondly the holiest haue sometimes their extrauagancies g 2. Thes 3.6 Brethren walke inordinately In such case God himselfe h Job 13.26 writes bitter things against them and we know how peremptorie i 2. Thes 3.12 14. Pauls proceedings are Thirdly there are parts of our office which the meekest temper best beseemes suppose instruction and exhortation Reproofes of open sinnes PAVL will haue so carried that k 1. Tim. 5.20 others also may feare The wisedome of a minister stands much in this to know with what temper to carrie himself towards different persons in different parts of his ministerie Obser That ye abound more The matter of the exhortation to abound In Grace we may not rest contented with competencie but must labour for abundance l Ephe. 3.19 to be filled with all fulnes of God m Phil. 1.11 Filled with the fruits of righteousnes n Col. 1.19 with the knowledge of Gods will c. In things earthly o Heb. 13.5 contentment is required with what is present In Grace a holy couetousnesse and vnsatiablenesse of desiring is warranted vnto vs. Reasons First it s the plentie of Grace that makes vs not p 2. Pet. 1.8 idle and vnfruitfull in the knowledge of God Secondly and according to our measures of Grace so shall be our measures of Glorie Vse There is in many an affectation of mediocritie in nothing thought vertuous saue in gracious endowments In things of this life they are vnsatiable as the graue in Grace euery little neuer so little a meere nothing is thought sufficient men you may well thinke that neuer q 1. Pet. 2.3 tasted how sweet the Lord is secondly nor haue had experience of temptations A day may come when they shall say Blessed is the man that hath his storehouse full of these things and all will be found little enough and too little to quench the fierie darts of the deuill This abundance and riches of Grace let vs couetously seeke for meanes furthering to attainement First in greatest measures carrie louely conceit God r Iam. 4.6 resisteth the proud addes Grace to the humble Secondly vse gifts to the glory of the bestower and good of brethren Å¿ Mat. 25.29 to him that hath and vseth shall be giuen and he shall haue abundance Thirdly diligently attend to meanes sanctified Word Prayer Sacraments Obedience More It should seeme they had a comparatiue abundance yet not so ouerflowing but there might be added to their plentie In greatest fulnesse there are defects and none so perfit in Grace but must striue to more PAVL counted not himselfe t Phil. 3.13 to haue attained thought it his perfection to acknowledge imperfection and to striue towards the marke There is in this life quaedam vt it a dixerim imperfecta perfectio BERNARD But 〈◊〉 imperfecta * August cont 2. epist Pelag. lib. 3. cap. 7. Sicut possimus dicere perfectum esse viâ—â—â—em cuius bene promonetur accessio quamnis non perficiatur intentio nisi fuerit facta preuentio Vse What euer Perfectists dreame let vs as many as are perfect walke by this rule and thus thinke * Bernard de sanct Andrea ser 1. Ascendendo non volando attingitur summit as scalae Proficiencie is comfortable and a pledge that the Lord will perfect what hee hath begun Auaileable furtherances of care to proceede are First Learn u Philip. 3. to forget that which is behind think not so much of what thou hast attained as what remaines to bee atchieued It is safest in this case to consider our wants how farre we come short of what we should be Secondly prudently choose to compare thy selfe with superiours rather then with vnderlings in Grace we vsually thinke highly of our selues because wee see many in many things come short of our measures therefore seeming to our selues halfe Angels because wee are not as some others halfe deuils Our knowledge is thought superabundant because more then that of forefathers c. Whereas first our meanes are more secondly our standing longer and we may well presume God x Luk. 12.48 lookes for more where he commits more rather set before vs the most eminent among Saints as Gods Spirit directs vs. In faith y Rom. 4.12 Abraham In patience z Iam. 5.11 IOB mirrors in these vertues are made our paternes no example oftner propounded then that transcendent of our Sauiour Yee haue receiued how and know the Commaundements Reasons pressing the exhortation first they were not ignorant of the duetie hauing had the charge so often pressed by the Apostle and secondly that in greatest manner as in the name and from the authority of the Lord Iesus thirdly were also informed how and in what sort to demeane themselues that they might please God therefore neglects could not but be hainous and mortall in them In points of duety sufficiently made knowne vnto vs should be our especiall care of obedience Ioh. 13.17 First because omissions are in that case most hainous To him a Iam. 4 17. that knowes to doe well and doth it not to him it is sinne So to him also that omits of ignorance but specially b Ioh. 9 41. to him that knowes Secondly the punishment more grieuous Impenitent negligents whether of ignorance or knowledge are damned Yet mitiùs ardebunt c Luk. 12.47 48 that of ignorance neglect duetie then those that sinne of knowledge Vse Our care must be the greater to ioyne d 2. Pet 1.5 to faith vertue to knowledge holy practice The dayes foretold by Esay are come on vs through Gods great mercie the e Isai 11.9 earth is filled with the knowledge of the Lord would God our obedience were in any proportion answerable But the complaint is too iust our science more our conscience lesse then that of blinder forefathers more is our vnderstanding greater by farre was their deuotion To excite to this care let it be meditated First that no knowledge is comfortable seuered from obedience f 1. Ioh. 2.4 He knowes not God that keepes not his Commandements Secondly the issue of vnfruitfull knowledge is g Rom. 1.21 grosser ignorance and infatuation Thirdly of all sins burthensome none more then those of knowledge when God is once pleased to arraigne the conscience There is left h Ioh. 15.22 no cloke for such sins Ignorants yet can say as fooles Non putaram they knew not that they did euill these haue nothing to calme conscience no not in forest accusations Fourthly the promise of sound knowledge is made i Ioh. 7.17 to holy practice knowledge and practice are in such a league that they
b 2. Cor. 4.17 worke to vs an incomparable weight of eternall glory In infamie and contempt they shew vs the vanitie of popular applause What is fame but aura popularis the breath of the people And honour they say is in honorante not in honorato Heare Scriptures God hath chosen c 1. Cor. 1.28 the vile things things of no esteem to cōfound the mighty these that now are counted the off-scouring of the earth shall one day d Mat. 19.18 sit on thrones iudging the tribes of Israel and e Mat. 5.12 great is their reward in Heauen I might be infinite in this kind but whereto who maruels if the comforts of men be not comparable to those that proceed from the Father of mercies God of all consolation He that made mans heart best knowes the maladies thereof and what cordials to Minister thereto for medicine Vse 1 What then may we thinke of them to whose soules no comforts are more vnwelcome then those the Scriptures affoord that forsake this fountaine of liuing waters digge them pits that can hold no water in deadliest sickenesse when now the soule drawes neerest to the pit delight most in the company and presence of the most profane and ignorant of their cursed acquaintance The Minister whom God hath made f Iob 33.23 his interpreter and messenger of comfort to the weary soule is last sent for and lest welcome as if they thought of all comforts they were lest precious that the word of God affoordes Will you heare the forme of comforting that so much delights them Be of good cheare neighbour you shall doe well enough by grace of God I haue seene many as low brought and yet haue recouered or if the worst come it is but a dying We owe God a death and there is an end As Iob speakes to his friends Miserable comforters are these to the afflicted It is indeed appointed to all men once to die But heare what followes g Heb. 9.27 After death comes Iudgement Where is that should support the soule against it be presented to the Lords tribunall When euery man h 2. Cor. 5.10 receiues according to things done in his body To such distresse alas what comfort can they minister that haue neither experience nor so much as knowledge of the meanes of reconcilement vnto the Iudge know not to reueale vnto men that righteousnesse of Christ wherein who is not found perisheth in euerlasting horror and torment of conscience Secondly Learne we all diligently to conuerse in the Vse 2 Scriptures that we may store our selues with sound comfort against the euill day commeth Certainely it is a truth either in this life for a time or in the world to come for euer thou shalt finde conscience an accuser a witnesse a Iudge against thee It will be too late to seeke comfort when the misery commeth Be exhorted therefore to let this Word i Col. 3.16 dwell plentifully in you if not for the pleasantnesse of heauenly reuelations therein contained if not that you may know how to direct your liues according to the will of God though whoso makes it not his Counseller shall neuer find it his comforter yet for your necessity sake that ye may haue comfort wherewith to support your soules in the euill day of temptation Strange is the contempt of this knowledge comfort of the Scriptures amongst men Insomuch that euen idle Ballads profane Play-bookes and lying Fables are with more delight conuersed in then the sacred Word of God able to saue or destroy our soules k Hos 8.12 God hath written vs the great things of his Law but they are become a strange thing vnto vs caused the Scriptures to be written for our comfort and therein affoorded vs consolations such as no writings of men deliuer Iustly let their soules perish in horrour and euerlasting discomfort that neglect so great saluation offered to them in the Scriptures The end of the fourth Chapter THE FIFTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 But of the times and seasons Brethren ye haue no need that I write vnto you For your selues know perfectly that the Day of the Lord so commeth as a Thiefe in the Night THe Apostle in the former Chapter hath spoken of the last Resurrection comming of Christ and state of the dead shewing what shall be the blessed condition of men dying in the Lord especially after Resurrection Now because hee saw mans curiositie would bee readie to inquire as the Disciples of Christ a Mat. 24.3 When shall these things be and in likelihood there were such questions on foot in the Church of God he preocupates that inquiry shewing that it is altogether curious and both in it selfe and in respect of them vnnecessarie because they perfectly knew that Day of the Lord should come suddenly The summe of Doctrine here taught is that the Day of the Lords second Comming is vncertaine sudden and vnreuealed and that vncertaintie and suddennesse thereof is set out in a double similitude the one of a Thiefe comming to spoyle the other of a womans trauel The passage to this point is by way of Prolepsis q. d. It may bee inquired when these things shall bee Sub. The question is impertinent and needlesse in it selfe because the thing is vnreuealed in respect of you because you know it shall be sudden The points of obseruation are these It is an ancient policie of Satan to diuert our studies and inquiries from things reuealed and necessary to matters of secrecie and meere curiositie That the Lord shall come to Iudgement is a point reuealed and of necessary vse to the Church of God when hee shall come God hath secreted to himselfe But mans curiositie is made vpon secrets in stead of meditating making vse of that reuealed it would be informed of the times and seasons The Disciples had beene informed of the Lords purpose to restore the Kingdome to Israel that sufficeth them not to know but they must be acquainted with the time b Acts 1.6 7. Wilt thou at this time restore the Kingdome to Israel Of this curiositie the Apostle else-where complaines there were that doted and euen c 1. Tim. 6.4 languished about questions needlesse that had no possible determination by the Word of God no maruell if they macerate perplexe thēselues that are intangled therein In after-times remayned the same euill in the Church Saint Austine tels of some that hearing the Doctrine of Creation taught in the Churches of God left the meditation and holy vse of that Article of faith and fell to busie inquiries Where the Lord was What he did How he bestowed his time before he made the World Another sort that gaue some credence to the Doctrine of Originall sinne and could not but acknowledge the deprauation of Nature but it tortured them to know how it should be conueyed from Adam to his Posteritie A fitter inquiry it had beene
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
Secondly withall to remember what Paul obserued that to the g 1. Cor. 14.30 sitter by may be granted the clearer reuelation Thirdly and what he aduiseth in meekenesse of wisedome to h Phil. 2.3 thinke another better then our selues This obiter onely The substance of duety constantly to hold and maintaine what vpon triall shall be found good so are the precepts frequent i Rom. 12.9 Cleaue vnto that which is good be in a sort glued thereto k Heb. 10.23 Hold fast the profession of your hope without any so much as wauering The constancie required suppose to bee First in Iudgement that it wauer not or be vnsettled l Eph. 4.14 It is childish saith Saint PAVL to be carried about with euery blast of vaine doctrine Secondly in affection that our loue claspe close to truth and goodnesse without separation Therefore said SALOMON m Prou. 23.23 Buy the truth and sell it not Thirdly in practice that we hold our course of holinesse settledly and vnaltered It is discomfortable n Gal. 5.7 to haue runne well and to surcease obedience of the truth First Preuaricators in this point of duety are first Academikes as Bernard well resembles them in matter of Faith and Religion men that loue to be questionists in all things resolued of nothing How many of that humour are amongst vs after so cleare light and reuelation of the Gospel yet to choose their Religion not resolued whether Baal or Iehouah be God whether Protestancie or Poperie be truth Their pretence is the many controuersies vndetermined in the Church Sects so various that they know not which way to take It were well we would once agree amongst our selues Now blessed be God that hath giuen vs well-nigh perfect Harmonie and concent in all points fundamental so that in no matter of foundation is to bee found dissonance in all Churches reformed Some petite differences there are about Ceremonies and matter of Discipline in substance of faith and worship none at all But what when all is granted that there were as many Sects as men in the world First truth is but one though errour be various and manifold Secondly o 2. Pet. 1.19 A most sure word of Prophets and Apostles God hath left vs to bee touchstone of truth Thirdly made gracious promise that they p Ioh. 6.45 shall all be taught of God q Iob. 16 13. led into all necessary truth that in humilitie and loue follow after the truth Fourthly ordained knowledge obedience resolued faith of truth absolutely necessary to saluation Secondly another sort there are of like spirit and resolution though on another ground resolued to resolue of nothing in matter of Religion but according to times and places so to frame and transforme themselues in Religion and worship perswaded that in any Religion may be attained saluation Contra. First then said Peter falsly There is r Act. 4.12 no name giuen vnder Heauen whereby we may be saued but the Name of Iesus Secondly what was the Å¿ Rom. 3.2 preferment of Iews so great aboue Gentiles that to them were committed the Oracles of God Thirdly and how were the Gentiles t Ephe. 2.25 without hope till dayes of New Testament Thirdly To these adde our giddie and inconstant people wherried about with euery blast of vaine Doctrine no weathercocke more wauing or wauering then they Athenians right in Religion to whom noueltie is farre more pleasing then truth or goodnesse And no point of noueltie so strange or singular but they are as ready to embrace as any Phantasticke is to propound u Heb. 13.9 It is good said the Apostle that the heart be established to bee rooted and grounded in loue of the truth It argues childishnesse to be so vnsettled wonne or lost with rattles Fourthly There are are also Aguish Christians whose pietie and deuotion takes them by fits vnworthy the name of Christians how eager so euer while the feruour of this Feuer holds them x Gal. 4.18 It is good to bee zealous alwayes in a good matter fearefull that the Lord notes of Israel Their righteousnesse is as y Hosh 6.4 the Morning Dew Fiftly Deepliest guiltie of transgressing this precept are Reuolters from the Grace of God that hauing knowne the way of truth and quite escaped from those that are in errour are againe intangled to their certaine and most fearefull destruction Of these often before First Meanes helpfull to steddie holding truth and goodnesse receiued First that our resolutions be grounded on knowledge deriued from the Word of God I know that yee z 2. Pet. 1.12 haue knowledge and â—re established in the present truth stabilitie there is none without knowledge There bee that take their faith and Religion on trust from their Teachers hauing no other reason of faith or practice saue the iudgement of men a Inde ver 12. Cloudes without water saith Iude no maruell if they be carried about with the wind Secondly His hold-fast is sure whose loue fastens on the truth Those many seduced by Antichrist are such as receiued not the b 2. Thes 2.10 loue of the truth Knowledge perhaps of truth they haue so cleare that they cannot but acknowledge it and giue way to it in Iudgement Their breake-necke it is that they c Ioh. 3.19 loue not the light nor know how to value that d Mat. 13.46 Pearle of the Gospell The blood of Martyrs that hath sealed this truth issued from that high estimate their loue set on it The Apostasie of so many from Christ to Antichrist proceeds from want if not of knowledge yet of loue to the truth e 2. Pet. 5.3 Ioyne to faith vertue to science conscience Apostasie begins in practice Conscience is first neglected next affection aliâ—ned till at length verie iudgement is blinded and the mind infatuated Therefore made those Heretiques shipwracke of faith because they f 1. Tim. 1.19 put away good Conscience g Heb. 10.25 Forsake not the gatherings together of Saints as the manner of some is There is but a step betwixt them and death The words of the wise are as Goades and h Eccl. 12.11 nayles fastened by the masters of the Assemblies VERS 22. Absteine from all appearance of euill _ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there be that take Logically and thus render From euery sort or kind of euill Euils are various and manifold who can discouer them Sins in euery thing offer themselues vnto vs some palpable so as we may feele them some of a finer thred it is hard to discerne them Sinnes open sinnes disguised Sinnes on the right hand as superstitious scrupulousnesse on the left hand as open profanenesse of what sort soeuer abstaine from Euill He makes conscience of no sinne that makes not conscience of all And hee is in danger of the greatest that beares himselfe in the least But why are we nouellous There are malae res malae