weepe they grow and decay liue and die together Mutually though differently they are nourishable each to other faith to charitie hath the respect of a cause the apprehension and n 1 Iohn 4.19 assurance we haue of Gods loue to vs o 2 Cor. 5.14 forceth after a sort to loue of God and his children Charitie to faith as an euidence Would I perswade my selfe to loue of Brethren thus I discourse When I was an p Rom. 5.10 enemie I was reconciled to God by the death of his Sonne q 1 Iohn 4.11 If God so loued me ought not I to loue his Children Would I strengthen my faith and perswasion of Gods loue to my soule Thus I proceed r 1 Iohn 3.14 They that loue the brethren are translated from death to life My heart tels me I loue the Brethren Thence I inferre the conclusion for faith to claspe closer vnto Therefore I am translated from death to life Vse In Christ Iesus neither Circumcision auaileth any thing nor vncircumcision Å¿ Gal. 5 6. but faith which worketh by loue None euer loued Gods childe quâ talis into whose heart the sense of Gods loue was not first shed at least instilled by the holy Ghost giuen vnto him feelest thou thy loue to any of Gods children languish know it s discomfortable I meane if Gods Image shining in him allure not affection Hellishly euill if that be the reason of thy hatred or lesse louing yet wouldst thou frame or halfe force thy heart to his loue Thy faith if any will suggest how God the father of that sinner or enemie when thou wast an enemie reconciled thee to himselfe how daily t Lam. 3.23 his mercies are renewed notwithstanding his u Psal 7.11 daily prouocations by thy sinnes 'T is faithlesnesse onely that makes vncharitable Doth faith faint or wauer Charitie puts new life addes vigour vnto it Tell me thou who doubtest of Gods loue to thy soule how feelest thou thy heart affected towards them that are Gods findest thou thy selfe enamoured on the beautie of Gods Image shining in his children doth that draw thy affection my soule for thine thou art beloued of God It s the weaknesse of thine vnderstanding to beleeue the praemises and doubt of the conclusion The great God of heauen and earth * 1 Iohn 4.12 No man hath seene at any time his Image he represents to vs in his children willing thereby to eleuate our affection to himselfe assuring vs that he accepts and esteemes that loue of his portraiture as loue of himselfe O we of little faith why doubt we of loue to our God while wee loue those that are Gods or question Gods loue to vs whose hearts he hath framed to loue of his children I doubt not what euer Papists say but where faith is there is charitie nor Papists themselues but where charitie truly so called is there is faith It s hard to say whether our lacke of faith be imputable to lacke of charitie or our want of loue to defect of faith yet to th'exercise of faith and x Iac 2 18. euidencing of it charitie is much auaileable Thus thou maist encrease it 1. y 1 Pet. 2.17 Loue brotherly fellowship Ignoti nulla Cupido nor is any such loadstone of affection as societie of Gods children 2. As z 1 Pet 4.10 euery man hath receiued the gift so let him distribute hee shall so euidence gaine loue of Brethren 3. a Eccl. 7.21 Giue not thy heart to euery word that men speake and b Mat. 7.3 why seest thou the moats of thy Brother Loue c 1 Pet. 4.8 couers a multitude of sinnes Lesse amiable seemes Gods Image by curious noticing their naeues and blemishes Before we passe to th' issue and effect of their growth th'amplification of their abundant charitie cals for our notice In it are two things 1. Vniuersalitie 2. Reciprocation The charitie of euery one of you all towards each other An vniuersalitie so drawne out into singulars I finde not in any other the Churches to which Paul wrote Stiles they haue aâ—l of Churches of men Sanctified of Beleeuers of Brethren c. Yet so as by sequels of errours and faults reproued we may easely collect the denomination giuen a potiori parte And are forced to flie to vniuersale Accommodum or other distinctions of realtie and profession with the like in explication Here onely is charitie the life of faith character of Christianitie ascribed to all and euery Not one amongst them all but charitie abounded in him May we thinke of this or any other particular Church visible on earth it s wholly free from hypocrites Certainly where faith and charitie concurre there be sinceritie And if these sister Graces were thus abundant in all and euery of the Church at Thessalonica doubtlesse there was not an hypocrite amongst them To the question thus 1. Non implicat though in Agro that is in Mundo there is Tares and good Seed though in Area that is in Ecclesia visibili there be Chaffe and Wheat yet a select parcell there may be as a little Horreum of the Lord wherein is none but wheat An Israel God may haue on earth consisting of none but Nathaniels d Iohn 1.48 Israelites in deed in whom is no guile Non implicat But who can exemplifie 2. But what if wee say Pauls charitie guided it selfe onely by th'imperate and exteriour acts of faith and charitie Suppose Confession and Beneficence Certainly the gifts he knew not but by the fruits And might not these be performed by Hypocrites I know no outward Act of faith or charitie but an Hypocrite may performe and iustly gaine from men Reputation of being faitâ—full Prayer and Confession Acts of Faith cannot Hypocrites performe My meaning is May not an Hypocrite forme a Prayer volubly yea passionately pronounce it so as that to men though of Pauls spirit he may seeme to haue his infirmitie e Rom. 8.26 helped by the Spirit of God May not an Hypocrite endure some fight of affliction for the faith why may not ambition of being reputed faithfull to God perswade in the Church to suffer as much as vaine glorie did amongst Heathens in loue of their Countrie And what proud Pharisee cannot giue an Almes What wise Pharisee cannot conceale his pride or make choise of honest rather then prophane to be his Beadesmen How wise is hypocrisie growne in our times how cautionate to auoid the noticed notes of insinceritie For my part I know not any outward Act or office of pietie or charitie but Esau might haue performed as much as Iacob Cain as Abel Simon Magus as Simon Peter I like Pauls charitie and will endeauour to imitate it to thinke he hath faith whom I see zealous for the word of faith desirous to drinke in if but by th' eare the f 1 Pet. 2.2 sincere milke of the word To iudge him mercifull who doth workes of mercie feeds
A BRIEFE EXPOSITION WITH NOTES VPON THE SECOND EPISTLE TO THE THESSALONIANS By WILLIAM SCLATER Doctor of Diuinitie and Minister of Pitmister in Summerset 1. CORINTH 10.12 Let him that thinkes he stands take heed least he fall LONDON Printed by George Miller for George Vincent and are to be sold at the Crosse Keyes at Pauls gate 1627. TO THE RIGHT WORSHIPFVLL IOHN POVVLET Esquire my very Honourable good Patron and to the truely Religious and right vertuous ELIZABETH his wife my much honoured Patronesse Grace and Peace bee multiplied WOrthies loe to you at last Saint Pauls Antichrist in such lineaments as that Apelles his pencell or coale rather was pleased to shadow him in Lusted I say not vnuailed onely and made more barefaced to yeeld his vgly visage to view of Gods people How vexeth it to see Israel still halting twixt the two opinions After demolishing the Idoll so long fore done a fresh pleading for Baal Were it not hee seemes in his consumption neere his abolition I should suspect some boding of his new erection Auertat omen Deus How much better had it beene neuer to haue knowne then knowing to turne backe from the holy Commandement The latter end of such men will prooue worse then their beginning I promise and perswade my selfe better things of you and such as accompany saluation so hereditary seemes right Religion to your Honourable family hauing continued therein descents more then Paul mentions of Timothie If to your establishment in the present trueth and furtherance of Faith in times so wauering this poore paines may be auaile-some I haue my desire and shall thinke thorough your fauourable acception some small part of my great debt of thankefull obseruance wherein I acknowledge my selfe to stand obliged to you and yours tolerably at least discharged Faxit Deus Withall you haue such as this Scripture afforded doctrinall conclusions many for information of iudgement exhortations frequent to excite languishing affections comforts not a few for support of the trembling conscience rules to examine our Spirituall estate characters of gracious vertues directions for morall practise In the close perswasions to the loue and study of peace more largely pressed perhaps of purpose to worke towards vnion the diuisions of Ruhen occasioned by great thoughts of heart Sirs said Moses yee are brethren why striue yee de lana Caprina for the breath of the people so long so eagerly till Religion be neglected Prayers interrupted Charitie violated care of Countrey forsaken Iniquitie growne impudent so as to dare giue affront to Authoritie Oh that our Sauiours aduise might preuaile to keepe our salt within our selues so should we soone haue peace one with another For your part worthy Sir I haue neuer obserued your temper auerse much lesse abhorrent from tearmes of peace Desire onely you should aduance aboue the ordinary of peaceable or patient to become Pacificus a peace-maker in Israel The worke were more then generous truely Honourable no lesse then Princely The stile such haue in our Sauiours language is no lesse then Sonnes of God Hoc agamus And the God of peace shall be with vs. Now for the great kindnesse wherewith you haue refreshed my bowels I must pray as beggers the Lord reward it you As Paul for Onesiphorus the Lord grant you and yours to finde mercy with the Lord at that day I rest Pitmister Nouember 4. 1626. Your thankfull and most obseruant Beneficiary WILLIAM SCLATER The occasion of the Epistle together with the scope 1 NOise of continued pressures and persecutions of this Church for the Gospel whereto hee desires to afford solace 2 Reports also of false teachers crept in amongst them labouring on fairest pretenses to insinuate errour about the time of Christs second comming plausibly perhaps by misinference from that Nos qui viuimus of the Apostle 1 Thes 4.17 Against which he would make them cautionate 3 Information of exorbitancy in some particulars of the Church notwithstanding his formonition against idlenesse and sleeping of Church discipline in that behalfe This he excites that he corrects Parts of the Epistle besides those vsuall inscription salutation valediction you may thus number 1 Proaeme insinuatiue cap. 1. ad ver 5.2 Consolation inde ad finem 3 Redargution of errour 1 In iudgement cap. 2. 2 In manners cap. 3. Other passages there are occasionally yet aptly and seasonably interlaced AN EXPOSITION vpon the second Epistle to the THESSALONIANS 2 THES Cap. 1. Ver. 1 2 3 4. Paul and Siluanus and Timotheus vnto the Church of the Thessalonians which is in God our father and in the Lord Iesus Christ. Grace vnto you and peace from God our father and the Lord Iesus Christ The Inscription and salutation is without difference the same with that in the former Epistle See Annotata ibid. We are bound to thanke God alway for you Brethren as it is meet because that your faith groweth exceedingly and the charitie of euery one of you all towards each other aboundeth So that wee glorie of you in the Churches of God for your patience and faith in all your persecutions and tribulations that yee endure IN the remainder of this first Chapter are three things 1. Proeme ver 4 5. 2. Consolation from ver 5 to 11. 3. Incidentally a Petition vers 11.12 The Proeme is as the former Insinuatiue tending to nourish them in perswasion of the Apostles affectionate loue towards them testified by that indubitate office and act of loue Thanksgiuing to God for their gracious estate In which Gratulation is first the Act secondly the Ground thirdly the Matter of it De Actu vide Annotata ad 1 Thes 1.2 3. The ground is debitum a debt wherein the Apostle and his associates acknowledge themselues obliged to performe this office of thanksgiuing Accruing 1. from their neere coniunction so neere as christian brotherhood could make them 2. from Congruence of the Act we ought 1 Brethren 2 as it is meet In thankfulnesse then there is debitum by Apostles acknowledgement herein will no Saint plead libertatem a debito nor once dreame he supererogates holds it not vniuersally for all offices of loue to God or man heare our Sauiour when ye haue done all that is commanded say we haue done but what we ought Luk. 17.10 It sounds to me All that ye can to the vtmost extent of naturall or gracious abilities sith all that we can in loue to God wee are commanded Mar. 12.30 Saint Iohn speaking of the highest act of loue to man vrgeth it as matter of debt we ought to lay downe our liues for the Brethren 1 Iohn 3.16 Thus I thinke Intensissima charitas cadit sub praecepto the highest pitch wee can bend Charitie vnto fals vnder precept whether we loue him vt 1. bonus sit nobis or 2. quia benefecit or 3. quiabonus in se which is the vtmost pretended aime of single life and wilfull pouertie whole vacation to the contemplation of the glorious Deitie or 4. which Saint
man to bee ouerparticular in his premeditation that were to leade himselfe into Temptation As in things delectable particulars affect more to allure then generalls so in things terrible particulars more affright to dismay then the generall To dwell vpon the thought of fire or saw or gridyron c. may amaze our weakenes more by much I dare say then thought and purpose of the generall with humble prayer of Assistance fâ—om God to support vs. That the Name of our Lord Iesus may be glorified in you and you in him c. The end whither of Pauls praying Or of fulfilling Gods purpose Or of perfiting the worke of Faith Some or all Or what is this glory of Christ and vs That in this life amongst men Or rather in our glorification in heauen To this I rather incline comparing ver 10. So falles into oâ—r second notice the Reciprocall Coincidence of Christs glory with our glorification and Saluation Such as neither can bee nor almost bee conceiued without the other So that if I should perswade a man to seeke the glory of Christ I would perswade him to nothing more seriously then to labour for the saluation of his soule there being nothing whereby a man can procure more glory to him then by working out his owne saluation Caietan is acute in his Scholie yet expresseth not his meaning It s not said that Christ or Iesus but that the Name of Iesu may bee glorified Glorious is that Name made when indeede hee becomes a Sauiour to vs. Why macerate we our selues with iealousies of sincerity for that in our piety we ayme at our saluation 1. Is it for nothing the Reward is so oft propounded to our view for excitement 2. Thinke we b Heb. 11.26 Moses or c 10. Abraham meere Mercenaries who wrought with such intention 3. Ceased our Sauiour to be holy harmelesse separate from sinners when to support his humanity he eyed the ioy that was set before him Heb. 12.2 Whither the loue or seruice of charity may be in a sense mercenary I referre the Learned to what Schooles haue disputed This little touch from Thomas take with you It s one thing to loue God another to doe him seruice May I loue God to the end he may giue me eternall life Answ They say no for that were to subordinate the Creatour to the creature and to make mine owne benefit my chiefe good May I serue God for life eternall Or hauing respect thereto as the end of my seruice Answ I may Because such seruice is the way to eternall life and the meane ordained to atcheiue it Howbeit punctually if we will speake to the question for exempting scrupulous â—calousie It s not so much inquired how lawfull such respect to my selfe is As whither supposing such party reference of loue and seruice of God to my selfe there may be concluded a nullity of sincerity Resp I suppose not More then a nullity of ingenuity in my feare because some seruility is mixt with it What if feare of punishment bee at times my strongest hold-backe from doing euill Is therefore no feare but slauish in mee Yes euen filiall also And what if my loue to GOD bee in part concupiscentiall And the motions thereof reflect vpon my selfe Lacke I therefore all loue of Amitie M xtures there are of all Graces with their defects in state of this life It s well we mourne for defects and endeauour to purge our hearts of selfe loue According to the Grace of our God c. Denotes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure proportion or Rule according whereto Glorie is giuen Ans Rather the motiue See 2 Tim. 1.9 Not according to workes but according to his purpose and Grace that is not moued by our workes but by his purpose and Grace Tit. 3.5 he saued vs not for workes of righteousnesse but according to his mercie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace I denie not sometimes to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts of Grace in vs. But Aduersaries themselues confessing here rather denotes the free beneficence and vnmerited fauour of God towards vs. And there cannot I suppose one instance be giuen in all the Scripture where when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made Gods motiue to conferre any his blessings it signifies any gift in vs Naturall or gratuitous But onely his free fauour vnmerited bountie selfe propensitie to do good vnto vs sounding alwayes the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mercie benignitie goodnesse and bountie of God Of our God and the Lord Iesus Christ The stiles may both without wresting be applied to our Sauiour q.d. according to the Grace of Iesus Christ which is our God and Lord as Thomas couples them Iohn 20.28 My Lord and my God Howeuer the place is pregnant against Arians for the diuinitie of Christ sith his Lordship is absolute and independent and from his Grace issues our glorie If otherwise we apply them distinctly God to the father Lord to Christ the vnderstanding is not difficult The terme God is sometimes vsed essentially and so denotes the whole deitie Iohn 4.24 Sometimes personally as when some other of the diuine persons is distinctly mentioned then vsually it denotes the father first person in Trinitie See 2 Cor. 13.13 To both is Grace assigned to God the father as the giuer to Christ as the meritorious procurer But is our glorie of Grace when all the good pleasure of Gods goodnesse in our sanctification and perseuerance is fulfilled yea when the highest worke of faith confession to Martyrdome is perfitted in vs It was Pauls opinion doubtlesse that the glorious reward of our best seruices the crowne of Martyrdome it selfe is a reward of fauour not of debt Aeternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God Rom. 6.23 And non siâ—nt condignae passiones huius vitae of the Glorie that shall be reuealed Rom. 8.18 These few principles remember and hold fast that thou maist preserue vnto God entire and vnimpeached the glorie of his Grace in thy Saluation 1 All the seruices or good workes we doe or possibly can doe are due debâ— to God not onely debito decentiae or morali but neâ—â—ssitatis praecepti Because we are commanded to loue God with all the heart minde soule strength Mar. 12. â—0 2 Whatsoeuer in our seruices is lesse then the integritie of our strength naturall and gracious according to the state of Innocencie is a sinfull defect 3 The rewarding of our best Scruices is an Act of liberalitie free bountie and mercy not of Iustice 4 Obligation is none vpon God to reward but onely his gracious couenant and promises Promittendo se fecit debitorem other tie there is none vpon God to crowne our Seruices Euen Thomas could say he is debter to himselfe in respect of his promise and ordinance rather then to vs. And facta promissione tenetur Deus ad praemiandum sed ex
so the purification procured by the second Adam extends to the whole man 2 The more humble the more holy Matth. 1 1. suspect the gifts that i 1 Cor. 8.1 puffe vp and cause to swell the exercise which naught k Mat. 6.1.5 but vaine glory drawes out 3 The more sensible of defects the more holy with graces of sanctification growes vp and encreaseth sight and sense of wants wherefore the more perfect the more l Phil. 3.12.13 acknowledging imperfection 4 It s much to m Phil. 3 7 8. Psal 4 6. Colos 3 2. vnderualue all earthly blessings to fruits of the spirit the kingdome of grace and regeneration who but Gods spirit can so farre eleuate man aboue himselfe the rest see supra And faith or beliefe of truth the second meane ordered to the atainement of saluation Nature of it and what the truth mentioned is hath beene before explicated thâ—t it is a meane necessarie to saluation Scriptures are pregnant Mar. 16.16 Rom. 10.10 Apoc. 21.8 Act. 15.9 Whether sufficient and so a marke of election if any aske Resp Not seuered from sanctification can that faith saue him Iac. 2. Saint Paul intends it not This rule remember when gifts common are made euidences of saluation vnderstand them copulatiuely so that they haue connexion with other graces See 1. Iohn 4.15 and 5.5 Else as Halensis explicates intelâ—ectuall vertues faith knowledge are then sauing when they are affectiue haue influence vpon the affection command and draw the will See 1. Ioh. 2.3 Gal. 5.6 2 Consider it gradu eminenti though thou vnderstand it generall faith so its marke of saluation gift peculiar to Gods children who onely feele the conuerting and confuting power of the word and haue to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioyned Phil. 1.9 3 Take it cum exercitio efficatia in artibus elicitis aut Imperatis so a marke of election when it u Gal. 5.6 workes by loue o Act. 15.9 purifieth the heart emboldens to confession p Rom. 10.13.14 excites to deuotion c. 4 Propositions of the Gospel propounded in termes generall are intentionally particular and so to bee vnderstood hee beleeues not as the Gospel requires it selfe to be belieued who onely belieues Christ gaue himselfe a price of Redemption for sinners except as Paul hee belieue Christ loued him and gaue himselfe for him Galat. 2.20 Who so belieues the Gospel as true to him and particularizeth the generall to his owne person he onely belieues modo competenti And thus is beliefe of trueth a marke of election it being impossible for any reprobate or deuill thus applicatiuely to belieue because they want euidence q Rom. 8.16 testimonie of spirit whereout it issues Vse Pretious is faith more then gold that perisheth 1 Interessing vs to Christs righteousnesse 2 r Ephes 6.16 Quenching the fiery darts of the deuill 3 Å¿ 1 Ioh. 5.4.5 Conquering the world 4 Euidencing election 5 Making acceptable our weake seruices c. More then any grace assaulted by Satan in Gods children which is not the lest euidence of the excellencie of it the greater should be our care to nourish it Meanes are first meditations of Gods t Rom. 4.21 faithfulnesse and power Secondly obseruation of Gods mercifull dealing with others Thirdly registring our u 2 Cor. 11.10 owne experiences Fourthly vse of Word Sacraments Prayer and other deuotion VERS 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Iesus Christ THE second ground of comfort is their vocation a consequent and fruit of election yea euidence of it when its efficacious amplified first by the meane or instrument our Gospel Secondly the issue and last terme obtaining glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the which thing whither to saluation or sanctification and faith is no matter of curious inquirie refer it you may to the whole terme of election to sanctification faith so to the state of saluation 1 * 1 Ioh. 3.3 Inchoate fruition of it 2 Title and x Rom. 8.24 Rom. 5.2 certaine hope of consummate beatitude for so it followes to obtaine the glory of our Lord Iesus Christ. Intended it is to fill vp their comfort in assurance of election and perhaps anticipates what ignorance or infirmitie might obiect That the elect are secured from finall seducement wee easily belieue but are wee elected Resp Doubt not for God hath called you and thereby giuen euidence that he hath chose you to Saluation It s a certaine trueth efficacious calling is vndoubtful euidence of election See Rom. 8.30 2 Tim. 1.8 9. 2 Pet. 1.10 Those whom hee predestinated hee called all and onely with that calling which Saint Augustin out of Paul calles the calling secundum propositum perhaps intimating that the rest are outwardly called obiter onely for the elect sake with whom they liue intermingled hence in calling he is said to saue vs to set vs after a sort in possession of saluation vnderstand it when he calles vs vocatione sancta that is as I interpret sanctificanâ—e making vs holy therefore Peter bids make calling and election sure first calling from it thou maist easily ascend to assurance of election Calling implies two things 1. Inuitement to partake the grace of God offered in the Gospel formes of it yee haue euery where in Scripture y Isai 55.1 Hoe euery one that thirsteth come and buy without money z Pro. 1.22.23 Oh ye foolish how long will you loue foolishnesse Oh turne you at my correction I will powre out my soule vnto you this by the ministerie of man And who doubts but in many castawayes there is a secret according perswasion of Gods spirit to embrace grace offered I a Apoc. 3.19 20. stand at the doore and knocke b Isai 30 21. here is the way walke in it Farthered also many times by first benefits Secondly corrections outward inward but all in vaine to them in whom the seed of election is not That made our Sauiour say many are called few chosen inuited hee meanes but not preuailed withall so as to bee brought out of the power of darkenesse 2 Preualence and efficacious perswasion of the heart which in some degrees yee may obserue to haue place in castawayes 1 They c Heb. 6.4 are illightened brought to knowledge 2 To d 1 Tim. 1.19 generall faith 3 To a e Heb. 6.5 tast of the good word of God whence issues f Mat 13.20 receiuing it with ioy 4 Feeling powers of the world to come So that 5 there is in them velleitus g Num. 23 10. a willingnesse somewhat faine to bee saued 6 Outward h 2 Pet. 2.18.20 reformation for the time 7 Seeking and striuing to enter yet without successe Luke 13.24 What then is that worke of calling that seales to vs our election Resp When the heart is so preuailed withall that it s made what it s inuited to be
comforts 1 God hath promised not to leaue vs comfortlesse 2 To x 1 Cor. 10.13 giue issue with the temptation 3 To y 2 Cor. 1.5 cause comforts abound as our afflictions 4 And hath plentifully exemplified it in the cloud of witnesses that haue gone before vs. Onely let vs not be wanting to our selues 1 Store you with knowledge and meditation of Scriptures z Psal 119.50 that shall be our comfort in our trouble 2 Amend what is a misse who a Ion. 3.9 knowes whither the Lord may returne and leaâ—â—â—â— blessing behinde 3 b Ezech. 9.4 Mourne for what thou canst not mend the abominations done amongst vs. Perhaps thou shalt finde c Zeph. 2 3. a hiding place in the day of Gods wrath 4 Be d 2 Chro. 6.29 sensible of the plague and so powre out thy soule vnto God 5 e Pro. 24.17 Insult not ouer others miserie rather commiserate solace it The second blessing prayed for is establishment amplified by the matter in euery good word and worke Stablish you Saint Peter in like prayâ—r addes f 1 Per. 5.10 strengthen settle you as a foundation is setled to bee vnmoueable Whither hee thought all little enough to worke our establishment or that the greatest measure of this grace from God were but enough to our confirmation Necessitie of the blessing and prayer for it appeares by 1 Naturall g Gal. 1.6 mutabilitie no lesse then h Eph. 4 14. leuitie 2 Violence of assaulters to deiect vs from our station 1 i Eph. 6.12 Principalities and powers 2 Persecutours 3 Heretiques 4 Temptations by view of k Psal 73.3 13. prosperitie of contrarie courses 2 Yea our owne prosperous estate 3 Frequent examples of multitude yea of wise and prudent running another course 4 Paucitie of companions These with the like presse on vs prayer for support and establishment Vse Still I like protestations and resolutions of constancy yet preferre humble prayer to God for establishment Aduises not to bee slighted heed these 1 l Pro. 28.14 Feare thine owne infirmitie beware of ouer confidence let foule falles of m Neh. 13 26. great Saints make thee watchfull None haue euer proued more cowardly in times of triall then confident presumers 2 Cast not thy selfe into temptation that were to n Mat. 4.7 tempt God Shunne no affliction which God calles thee to suffer yet runne not vpon the pikes God hath promised to keepe vs in vijs Nunquid in precipitijs Bern. 3 What euer thy present strength may seeme vse meanes of confirmation o Heb. 10.25 forsake not assemblies c. Matter wherein hee prayes for their establishment 1 Euery good word that vnderstand not so much good speach or language though that also bee a great and rare grace of God p Eph. 4.29 Col. 4.6 to haue our speach poudered with salt and alwayes gracious But good word is here good doctrine as Peter stablished in the present truth 2 Pet. 1.12 Paul seemes to interpret the words of faith good doctrine 1 Tim. 4.6 To goodnesse of doctrine concurre 1 Conformitie to the Idea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of knowledge q Tit. 1.9 1 Tim 6.3 the analogie and rule of faith 2 r 1 Tim. 1.4 Vsefulnesse for spirituall edification Genealogies and such like nicities reiect as vaine they breed rather questions then godly edifying Å¿ Iohn 17.17 Holinesse all diuine trueths hither tend t 1 Tim. 1.10 2 Tim. 4. Wholesome or healing of 1 errors in iudgement 2 Wounds of conscience 3 Disordered affections In euery such doctrine the Lord stablish you these you may say they are good doctrines herein you may finde rest to your soules Vse Why languish we why dote we so long about impertinent questions of ceremonie and discipline Things that no way concerne the people except to obey and submit in Yet mentior if they bee not holden amongst many as the maine grounds of the Gospel such as wherewith the substance of Religion must bee thought to stand or fall Why are we so long children in vnderstanding When shall we once learne that the u Psal 45.13 beautie of the Church is within her vesture of diuerse colours When to preferre in our study and approbation substance rather then circumstance And good worke the second thing wherein Paul prayes they may be established In euery good worke saith Papists this difference some are morally some gratuitously or meritoriously good I that haue learned to thinke and speake according to Scriptures and know no workes no not gratious meritorious will thus explicate 1 Premising a difference twixt morall workes of Heathens and good workes of Christians Those I know formally euill though materially good these materially and in part formally good and * 1 Pet 2.5 acceptable to God through Iesus Christ Those little other then x Rom. 14.23 sinnes because not done in faith and tendered to Gods fight without any thing to couer their blemishes or make them acceptable these stained with sinne in respect of defects in measure of performance yet presented to God as pure 1 God willingly y Num. 23.21 conniuing at weakenesses while the heart is vpright And 2 ex pacto z Mat 10.42 capable of reward 2 Next I presuppose the Apostle to speake to Christians men in the faith whom hee desires to remember the end of their redemption which is to be constantly a T it 2 14. 3.8 14. zealous of good workes and so to proceed to explicate their Nature 1 In actions of such men I haue learned to require a double goodnesse 1 One genericall 2 The other ex circumstantiâ Genericall goodnesse when the act for the matter or substance of it is congruent to that perfect rule of righteousnesse the Law of God He hath shewed thee O man b Mic. 6.8 what is good euen what the Lord requires of thee They talke of workes of counsell and aduise which they suppose in excellencie to exceed such as are commanded Yet 1 its their owne rule vbi maior obligatio maior acceptatio quia c 1 Sam. 15.22 melior est obedientia quam victima 2 And these workes which they suppose to bee of counsell are neuer good nor so much as lawfull saue when circumstances determine them to be necessarie necessitate precepti 2 Goodnesse arising from circumstances when due circumstances of doing are obserued Suppose first motiue 1 Loue of God 2 View of precept or conscience of the command 2 Modus when in d Rom 6.17 Ephes 6.6 sinceritie and singlenesse of heart without grosse hypocrisie they are tendered vnto God 3 When with regular intention that e Mat. 5.16 God may thereby be glorified To which when other circumstances of time place person c. bee added you haue a worke morally good bee circumstantionatum as Papists confesse as I a worke acceptable to God through Iesus Christ when done as these
intimate our sinnes of inuincible ignorance to bee damnable in the merit how much more thinke you our sinnes of knowledge Yet pardon may be hoped for ignorances not so for habited or customarie sinnes of knowledge 2 Willing ignorance is quoad rectum knowledge interpretatiue What thou mayst know to bee duetie and wilt not God interprets thee to know the omissions hee will impute and punish as omissions of knowledge Wherein we loue to sinne therein we loue also to be ignorant loath are wee to heare what may conuince wrangling against apparent demonstrations to hold our conclusion But blessed bee the obedient eare the humble and teachable spirit 3 Which we command you he meanes I warrant you Secundum Deum But intimates that our obedience must bee extended to the commands of Gods Ministers and not onely to the Lords immediate impunâ—tions Gods f Rom. 13.4 Ministers vnderstand after Pauls phrase Maiestrates ciuill and Ecclesiasticall whom the Lord hath inuested in power of iurisdiction Their regular iniunctions you may obserue to bee in a threefold difference some that are so theirs that they are first the Lords in expresse tearmes prescribed by him as in those prohibitions of murther adultery theft prescripts of sanctifying the Sabath c. Of these saith Paul g 1 Cor. 7.10 Dominus non ego 2 Some whose generall principles are immediatly the Lords Yet determinations of particulars are from men by apparent deductions from those grounds of these the Apostle h 1 Cor. 7.12 Ego non Dominus and yet thinkes hee hath therein Gods spirit to direct him The speach is remarkeable 1 Cor. 14.37 The Prophet and spirituall man must acknowledge the things which Paul writes to be the commandements of the Lord. Moderately you must vnderstand because congruent to the principles by him deliuered 1 Else how should I say not the spirituall man but the Prophet know what the Lord immediatly reuealed to the Apostle 2 Nor is it probable that what Paul speakes for matter of order and decencie in the assemblies was immediatly and expressely deliuered him by speach or reuelation from the Lord. For why When they haue such apparent and easie deduction from generall principles Reuelations are not multiplied vnnecessarily yet such Paul stiles the Commandements of the Lord. 3 A third sort which occasion onely or accident causeth to be prescribed deduction whereof from generall principles saue onely in case of that occasion or accident the acutest shall not see As when i Act. 15.20 abstinence from blood and strangled is enioyned after abrogation of Leuiticall Law Who can shew me ground of equitie out of which such abstinence is directly deducible Marry inasmuch as the vse grew accidentally scandalous necessary was the iniunction of abstinence for its lex charitatis to neglect vse of my Christian libertie where is perill to offend my weake brother like must bee thought of all prescripts of Maiestrates for publique good for order or decorum whose acting is not repugnant to the Law of God though perhaps we see not that publique good nor order nor decorum yet lies the bond vpon conscience therein to submit our selues as Peters phrase is k 1 Pet. 2.13 for the Lords sake because hee hath commanded obedience to the Maiestrate Vse Is it not pitie to see honestie grow libertine Yet best men haue their taint that way Men that as Zacharie and Elizabeth l Luke 1.6 walke in all the immediat commandements and ordinances of God without reproofe yet to iniunctions of Gods Ministers are too too refractary As to ciuell ordinances for common good so to Ecclesiastique ceremonies in themselues lawfull specially opposite for where hath God commanded them Resp 1 And I aske where hath God forbidden them 2 Hath hee not commanded in things lawfull to obey the Maiestrate 3 They are Gods commandements not onely which in so many words are prescribed but what are from generall grounds deduced 4 Yea occasion and accident makes indifferent things otherwise arbitrary yet in that case m Act 15.28 necessary especially where authoritie interposeth to inioyne 5 And what if we see not oratur decorum edification publique good in the obseruance Are they wanting therefore Why are wee curious Are the things lawfull in themselues There must our inquirie stay So thought n Iam. 25.18 19. Rechabites whom for obedience so seemingly blind the Lord commended and blessed We are both to be or to be deemed men vnqualified to partake Gods promises It s obedience that qualifies obedience to not onely what God immediatly prescribes but to whatsoeuer his Ministers inioyne according to God Will you say If Apostles Resp 1 Siluanus and Timothee were not Apostles 2 And the charge is extended to all whosoeuer hath the ouersight of vs. Heb. 13.17 VERS 5. And the Lord direct your hearts into the loue of God and into the patient waiting for Christ THe third testimonie of Pauls loue his prayer to God for them yet conceit not here dissolatus scopus Reference is of this prayer as of former testimonies to the maine of their comfort And as I conceiue points them to the meanes of their establishment and preseruation meanes then which none are more potent 1 Loue of God 2 Patience of Christ which because they are out of the compasse of natures power Paul prayes to bee giuen them In the prayer it selfe two things obseruable 1 The generall matter direction or setting streight their auerse and crooked hearts 2 Whereto if you aske to the 1 loue of God and 2 patience of Christ meanes most auaileable to their establishment and preseruation The Lord direct your hearts to the loue of God 1 as if the heart of man in nature were auerse from the loue of God 2 and as if in the regenerate remained some part of naturall auersenesse from it De primo o Rom. 1.30 Haters of God we read more then once in Scripture perhaps conceiting it the stile of some extrauagants in nature That may well bee in the measures and notorious expressions howbeit presents vs with what euery mans nature inclines vnto It hath beene questioned whither hatred of God the chiefe good be possibly incident into mans nature Resp. Nothing presented and apprehended vnder the notion and reason of goodnesse can be hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of drawing all things to it the definition to be what all men all things desire Howbeit the chiefe good apprehended as euill may vnder the fancied notion of euill be hated as the greatest euill is loued presenting it selfe vnder the notion of good The greater question is whither nature afford not some loue of God nature I meane fallen vneleuated aboue it selfe and vnaltered by grace Resp A question harder then at first sight it seemes and which hath as much as many vexed Schoolemen For my part I easily side with them which hold that God is not nor can bee loued aboue all neither intensiuè nor appretiatiuè neither as Author
of nature nor as giuer of supernaturall beatitude without grace supernaturall The reason is pregnant because such measure of loue to God endures no inordinate motion or action against the Law of God Which rectitude if wee place in nature wee frustrate grace and directly contradict the Apostle Rom. 8.7 But whither there may not be in nature some motion or affection of loue to God a little other then concupiscentiall is not so easily resolued Bernard thus specifies degrees of louing God by their seuerall motiues or as they terme them formall reasons 1 When we loue God vt bonus sit nobis that hee may doe vs good this loue is meerely concupiscentiall or as you may stile it mercenary the so louer intends his owne benefit only and more loues himselfe then God 2 When wee loue God quia bonus fuit because hee hath done vs good and heaped his benefits vpon vs this issues from gratitude 3 When we loue God quia bonus in se contemplating the amiable excellences which dwell in the Deitie May not some of these fall into nature 1 There is a merit of loue p Act. 17.27 28. 14.17 18. palpable by nature 2 Nature may easily bee wrought to confesse debitum a debt and obligation of louing 3 There is or may bee wrought vpon nature knowledge of Gods not onely existence but louely attributes q Rom. 1.20 Power Wisedome iustice Mercy Goodnesse c. Can a morall naturalist feriously contemplating them choose but be enamoured of them and desire to enioy him whose essence at least endowments he apprehends so excellent querae Or may not a man so louing God bee acknowledged to loue him a little more then concupiscentially 4 Hope of God and desire to enioy him some report of some Heathens Ens entium miserere mei If it were the speach of Aristotle dying and his speach directed not to the creature but to him whom else where he confesseth superiour to all transcendents was much and no small euidence of such loue as we enquire of Marry if the question bee of that dilation or loue of God which they call charitatiuam whereby God is loued for himselfe aboue all and our neighbour for God that 's doubtlesse fructus spiritus non naturae the r Gal 5.22 2 Tim. 3.4 fruit of the spirit not of nature its louer of pleasures more then of God And of charitie so strictly taken would the Apostle be vnderstood Vse Why question wee it or endeauour to prooue natures auersenesse from it so in all things euident And not rather deplore the horrible deprauation of our nature by meanes of the fall Thereto set thy selfe apart in serious meditation and thinke it begins to vanish where its seelingly bewailed 2 But are remaines of it in the regenerate Resp 1 Else Paul had neuer prayed God to continue more and more to rectifie the hearts of this people thereto whom hee so euery where acknowledgeth eximious in grace 2 Thes 1. 2 And witnesse the many t 2 Cor. 10.5 extrauagant thoughts desires purposes exorbitants attempts and actions so contrariant to the Law of God some of the u Rom. 8.7 wisedome of flesh remaines in the most sanctified 3 Besides our doubtings of Gods loue * 1 Iohn 4.18 feares to approach him preferring our profits and pleasure to his seruice lothnesse to part x Mat. 9.43 with our right hands and right eyes our things lesse deere then then they though they cause vs to offend all these proclaime vs fuller of selfe loue then of loue to our God 4 And why should we fancy perfection of loue where is such y 1 Cor. 13.9 imperfection of knowledge and obedience 5 Or thinke our hearts more perfectly rectified in loue then in feare hope faith or other vertue and holy affection Whose mixtures with their contraries and fightings against them we daily experiment Vse 1 I easily giue Papists leaue to thinke charitie is or may bee profit in this life they meane to perish in their pride For my part I am of Bernards minde charitatis affectualis initium quidam progressumque c. Beginnings and proceedings of affections charitie we receiue in this life perfection and consummation therein we maintaine to be the priuiledge of the life to come T is poore comfort which corruption affords and that almost as poore which affliction Yet commonnesse of affliction not the Poet onely but z 1 Pet. 5.9 the Apostle makes ground of comfort The same afflictions are accomplisht in your brethren which are in the world And why not this same kinde of solace The same imperfections are in your brethren that are in the world in all Saints that euer haue beene are or shall bee to the end of the world a Pro. 20.9 Who can say I haue made my heart cleane I am cleane from my sinne From my sinne in all measures Behold we conflict all with doubtings with distrust with dispaire with secutitie and not trow you with selfe loue It s well that we conflict and maintaine the combate though with some foiles its signe we fight on Gods side there is hope certaine wee shall at last bee conquerours I say as the Apostle comfort your selues one another euen with these things Yet pray as the Apostle here directs and striue by all meanes to grow in this grace to bee b Ephes 3.17 rooted and grounded in loue the rather for that it s so auaileable to perseuerance Much water c Cant. 8.7 cannot quench loue Obser neither can the flouds drowne it if a man would giue all the substance of his house for loue it would vtterly be contemned See Apoc. 12.11 Heb. 11.35 Polycarpe vrged by the Proconfull to spare his age by blaspheming Christ these fourescore and sixe yeeres haue I serued him and he neuer hurt me in any thing how can I curse or speake euill of my King who hath saued me 1 Thus thou mayst kindle it is there any eximious vertue that can draw thy affection Wisedome Power Iustice Mercy Goodnesse c. Behold them all eminently or rather essentially in God 2 Thus inflame it labour to c Ephes 3.18 19 comprehend with all Saints the height depth breadth and length of Gods loue in Christ Circumstances of amplification see at large Rom. 5.6 7. Iugatur Bernardus de diligendo deo 3 Especially discerne thine owne sharing in Gods fatherly affection there is not nor can be any motion of loue to God till wee feele his loue shed abroad in our hearts by the holy Ghost giuen vnto vs. See 1 Ioh. 4.19 Gal. 2.20 2 Cor. 5.14 The second vertue prayed for as auaileable to perseuerance is patience of Christ Our English renders patient waiting for Christ whereof see Annotata ad 1 Thes 1. vlt. Yet why not patience of Christ as Apoc. 1.9 Either obiectiue because for Christs sake or exemplariter or per excellentiam 1 The nature of the vertue in generall thus conceiue