faces the colour of vertue whose vices finde such friendly countenance from vs That not without cause Paul orders these inordinate to be excluded from company of Gods people It was in his iudgement fittest to worke in them penitent shame fitnesse thus iudge of 1 Man is by nature Animal politicum a sociable creature They are not more perfect but more extrauagant who affect lone-nesse Aues praedariae flocke not together they loue to flye alone And in long experience we haue found it true Those Solitaries of the Romish Church vnder pretence of more sanctitie and contempt of the world haue but gaped after the prey are growne the fatter by not diuiding the spoile But except such seeming Saints or some barbarous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries him to societie What now when manners grow so intollerable that euery man shuns his conuersation how is he occasioned to iuquire into the cause to be loathsome to himselfe whom none vouchsaseth company or courteous greeting 2 Adde hereto that naturall ambition that meere Swaines are affected withall to be counted some-body in the neighbourhood where they liue fearefull and desperate haue issues of scorne beene in men as we would deeme them scarce sensible of contempt 3 But in the Church where they are all f Psal 15.4 honoured that feare the Lord none contemptible but whom vice makes vile where we haue tasted benefits of societie of Saints participated honourable esteeme while our courses were holy here to become an outcast a scorne of such men how couers it the face with shame and confusion pierceth deepe the heart where is any liue sparke of seede of Grace Vse The fitter it is to work penitent shame the more should be our Care to practise what is prescribed Sequestring the disorderly from our friendly Society Oh that wee might hope to see wickednesse grow bashfull so modest but as of old when g Iob 24.15 adulterers waited for the twie-light and bemantled themselues with darkenesse That drunkennesse and Reuelling might be but h 1 Thes 5.7 night-workes The sun at noone no witnesse of such abominations But now they i Isal 3.9 declare their sins as Sodome and hide them not what maruell While seeming fanctitie giue them countenance scarce any is so holy as to with-hold their God speed See Annotata ad ver 6. Yet count him not as an enemie but admonish him as a Brother The Rule of moderation in the punishment Count him not as an enemie to God or goodnesse or the Christian name as if in our Sauiours language he had said let him not for all this be to thee as an heathen or Publican which makes me thinke Pauls noting or notizing them to the Congregation is not Excommunication Complete Yet count him not as an Enemie Not When stiffely after new monition hee continues inordinate In no case As if Paul meant to teach vs that paradoxe There may be Grace where is not thorough Reformation where appeares stiffenesse more then a little in continuing some delinquences Asa and Iehoshaphat are numbred amongst the Righteous yet stood the high places in vse all their daies Of Asa and his Reigne thus speakes the Scripture k 1 King 15.14 They put not downe the high places Neuerthelesse Asas Heart was vpright with the Lord all his daies Thus vnderstand mee to meane thorough reformation not onely of the degrees which no man in this life reacheth vnto but of the parts of dutie some parts of duty may fall to be omitted some sinnes continued and yet grace renewing bee in the heart 1 There are sinnes in themselues that are not so to vs in our knowledge and apprehension may not ignorances stand with Grace Who then is Gratious In many particulars latet quod iustum est Austin there are l Psal 19.12 secret that is vnknowne sins which Gratious Dauid prayes to be cleansed from 2 Where our ignorance lies may there not bee stifnes in continuing the sins without impeachment of our gratious estate 3 Where meanes of conuiction are affoorded but the minde not inlightenend to discerne strength of Reasons Is it not possible thinke you there may be grace though the sin continued This Rule I walke by where I see obedience extended to the latitude of knowledge and honest purpose to correct what God shall heereafter euict to be sinfull to that man I allow the opinion of Gratious Vse Vncharitably Censorious we are growne aboue measure when euery peccadill is thought incompatible with grace when Ignorances or infirmities are deemed repugnant to sincerity point deuise a man must iumpe in Iudgement and practise with vs else wee proclaime him none of Gods halfe Anathema for my part to him who wilfully against his knowledge violates minima mandatorū of him who in greater is inuincibly ignorant and so sinnes while Iudgement is sound in fundamentals of Faith practise reformed in substantials of vndoubted moralities I wil hope as Paul God will in m Phil. 3.15 time Reueale In the interim affoord him my suffrage to be an Israelite indeed But admonish him as a Brother The second Branch of the Rule Where is 1 Actus Admonish him 2 Modus as a Brother Although for my part I thinke Saint Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to denote n Ioh. 11.14 veritie not similitude or rather to bee taken rationally because a Brother yet by inference falles in the Modus for if a Brother why not so to be vsed in admonition 1 Actus Admonish him who hath leisure may consult to this point o Thom. 2ª 2 a q. 33. Thomas and other Schoolemen somewhat voluminously yet profitably handling the dutie and circumstances vnder the title of Brotherly correption Thus they describe it Charitable minding the Brother to amend his life Termes of Scripture at three expressing so many degrees of it 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minding p Tit. 3.1 Remembrancing putting in minde of dutie without any so much as tartnes in proceeding 2 q 2 Cor. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a paenous kinde of warning ioyned with reprehension 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 1 Tim. 5.1 Obiurgation or tart chiding and without some acrimonie of speech and termes of Rebuke or Reproch They well aduise and sutablie to the Apostle that with chastening or chiding reprehensions people may not meddle that being appropried to those in authority 2 Whereof The generall is of mending their amisse particulars auaileable that way are 1 If we minde them that their fact is sinful there be that sin of ignorance cause them to know their transgression shew them their sins Isai 58.1 2 Tim. 2.25 2 Of the greatnes of their sin according to the kinde degree or circumstances of it It s natural to most to little their sins thence issues little regard to auoide or amend them 3 Of the perill or hurtfulnes of sin the staine guilt punishment that
of beatitude they loue darkenesse rather then light because their x Iohn 3.19 deedes are euill 3 There is in the truth as in y Mat. 5.13 salt holesomenesse but ioyned with tartnesse the two witnesses z Apoc. 11.10 vexe them that dwell vpon the earth No maruell if they ioy and solace themselues in their disgrace That they might bee saued Quest Had they beene saued if they had admitted loue of trueth Resp Who doubts vpon that Hypothesis Tyre and Sidon had a Mat. 11.21.23 repented in case meanes of Capernaites had beene vouchsafed them Quest But could they receiue it Resp Why are we curious God puts not into any auersenesse from any goodnesse In the tender of grace and iniunction of duties respects them as he first made them Expects they should render him the good dispositions and abilities and pliablenesse to his instructions hee gaue in their first creation Iustly sith he b Eccles 7.29 made them righteous at the first and they haue sought them many inuentions Arminius too sawcily forceth on God necessitie and obligation to restoring of abilities lost by mans wilfulnesse too grosly denies abilitie to euery thing enioyned or to bee enioyned giuen vnto Adam But why meddle we with those intricacies Fluently we haue it from the Apostle that loue of truth is amongst those vertues which accompany saluation Therefore Ieremie pleades it as part of his righteousnesse claimes thereby interest to blessings conueyed in couenant of Grace Thy c Iere. 15.16 words were found with mee and I did eat them and thy word was vnto me the ioy and reioycing of my heart See Iob 23.12 Psal 119. And who so considers 1 d Rom. 8.7 Enmitie of depraued nature against the Law of God 2 That this loue issues from the e 1. Pet. 2.3 comforts our consciences haue tasted the power of it our soules haue experimented f 1. Cor. 10.5 in subduing the high thoughts to obedience of Christ and the blessed g Psal 19.7 change it hath wrought easely acknowledgeth the gift supernaturall farre aboue what nature eleuated to her highest pitch if subsisting within boundes of nature can possibly reach vnto Vse 1 Blest is the soule that feeles it hee hath Heauen vpon earth thus discerne it and rest assured of thy gracious estate 1 The rate it s h Mat. 13.46 Psal 119.72 valued at is aboue that of Gold and Siluer 2 The soule that tasts it i Pro. 2 4. searcheth for it as for Siluer withall the might gets this vnderstanding 3 k Psal 84 42. Mournes for depriuall as Rachel for her children 4 Is in a measure satisfied neuer l Psal 84.2 1. Pet. 2.2.3 sated with the pleasures of it 5 A m Rom. 10.15 beautie it sees in the very feet of them that preach it loues the ground they goe on 6 Hates as Hell the adulteraters n Gal. 2.5 opposeth to euery opposite of the trueth and proceedings of it You that loue your soules fasten on them this loue of truth 1 If depth of learning profound mysteries bee it that your mindes affect loe here what o 1 Pet. 1.12 Angels themselues loue to pry into reioyce to p Ephes 3.10 learne in the Church 2 Pleasing to the vnderstanding is the knowledge of trueth Verum is bonum intellectus the halfe happinesse and perfection of the vnderstanding Here see such as no science else reueales God is he knowes and reueales his owne being and manner of existence The true meanes of reconciling man to God and what all the wits of the World in vaine turmoiled and puzled themselues to finde out the way and meane of true tranquillitie 3 Oh q Psal 34.8 tast and see how gracious the Lord is experiment a while the power of this truth What wonders will it worke in thy soule may it there sway Those turbulent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions of sensualitie which wisedome of morall heathens laboured vainely to captiuate to right reason this shall r 2 Cor. 10 5. subdue the miserable bondage vnder sinne and Satan whereunder who groanes not This ſ Iohn 8.32 17.9 truth shall free thee from 4 And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true tranquillitie of minde t Phil. 4.7 pacification of conscience be that we long for behold it published conuyed wrought by the Gospel of peace the word of faith teacheth to vs wherewith we u 1. Iohn 3.19 may assure our hearts in the very terrour of the last day 5 And this is that * Rom. 1.16 power of God to saluation the word of saluation of life Reuealing working the x Iohn 17.3 knowledge of God in Christ leading to the beatificall vision the fruition of the glorious God-head If these amiable fruites sway vs not Oh yet let the terrour of the Lord mooue vs thus it s specified VERS 11.12 And for this cause God shall send them strong delusion that they should beleeue a lie That they all might be damned who beleeued not the truth but had pleasure in vnrighteousnesse THE words seeme intended to farther explication of the miserable estate of men seduced by Antichrist for not receiuing the loue of truth And for the maine to worke in vs the more feare of slighting such grace of God offered in the Gospel The argument drawne from the punishment dreadfull and to be trembled at wherewith God plagues such as regard not the Gospel the word of truth For this God shall send them strong delusion c. Particulars considerable are 1 The iudgement 2 The inflicter 3 The issue 4 The cause meritorious 1 The iudgement is strong delusion to beleeue a lie Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some interpret Efficacissimam quandam deceptionis vim Others Vim intus efficacem operatricem Our English strong delusion Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuely denote imposture or passiuely the fruit of such deception Errour is not curiously to be disputed The words to my apprehension sound strongest impressions of errour fastened vpon their mindes by that great Imposture the instrument of the Lords vengeance Conceiue it to imply two things 1 Infatuation and besottednesse so great as that errours palpable and such as may be selt are entertained for trueth 2 Pertinacie and stifnesse in adhearing to them incorrigible that no perswasion nor affright from God or man can reclaime them from De primo Infatuation Haue you euer read the Lord describing the sottish dotage of idolatrous Iewes He y Esay 44. burneth part thereof in the fire with part thereof hee eateth flesh he rosteth rost and is satisfied hee warmeth himselfe c. And the residue thereof hee maketh a god euen his grauen Image hee falleth downe to it and worshippeth it and prayeth vnto it and saith deliuer me for thou art my god And none considereth in his heart neither is there knowledge or vnderstanding to say I haue burnt part thereof in the fire I haue
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
circumstances suppose it by a man in faith The law I confesse requires to euery worke it crownes allowes aliquid vltra Non onely 1 Rem 2 modum 3 but mensuram gradum perfectionis But f Rom. 6.14 wee are not vnder the Law but vnder Grace Infinite varietie are such good workes in They dreame who fancie no workes good but those of mercy visito poto cibo c. So many commandements so many good workes so many seuerall dueties enioyned in euery commaundement so many seuerall sorts of good workes which yet Paul hath reduced to these three heads workes 1 of g Tit. 2.12 Pietie 2 Iustice 3 Sobrietie comprising vnder iustice those of mercie wherto also Popish common-placemen referre mercy and the workes thereof as to their head Vse Herein pray to be established 1 h Mat. 26.41 Nature is a holdbacke a draw-backe 2 i Isai 49 4. Encouragements are few from men 3 Yet k Mat. 10.42 reward is great in heauen 4 Commoditie much on earth 1 Simple aliens l 1 Pet. 2.1 preparatiuely won 2 m Tit. 2.5 Blasphemers mouthes stopped 3 Gospel adorned 4 n 2 Pet. 1.10 11. Election and calling assured 5 Yea plentifull enterance into Gods Kingdome procured Yet hac lege that we o Gal. 6.9 be not weary of well doing for then p 2 Iohn 8. Gal. 3.3 we loose all that we haue wrought I conclude with that of the Apostle Therefore my bethren be ye stedfast and vnmoueable alwayes abounding in the worke of the Lord 1 Cor. 15 58. forasmuch as you know how that your labour is not in vaine in the Lord. So I proceed to the third maine part of the Epistle AN EXPOSITION vpon the second Epistle to the THESSALONIANS 2 THES Chap. 3. Ver. 1 2. Finally Brethren pray for vs that the word of the Lord may haue free course and be glorified as it is with you And that wee may be deliuered from vnreasonable and wicked men for all men haue not faith THE third part of the Epistle spent in Redargution of errour in practise suppose 1 sleeping of Church discipline towards the inordinate 2 The continued neglect of Pauls ordinance touching personall labor To reprehension whereof because the carriage of it is somewhat tart and peremptory The Apostles passage as to me it seemes is by prefacing somewhat insinuatiuely premising testimonies and signes of loue three in number 1 that he desires the helpe and comfort of their prayers 2 rests confidently perswaded of their obedience 3 Praies God for them euery of these a Testimony of Pauls loue continued but of them as manifestations of loue in the loose Of the first his crauing aid of their prayers vers 1 2. how it euidenceth Pauls loue and good opinion of them notwithstanding their exorbitancy you may easily conceiue weighing how it presupposeth Paul knew how little grace the prayer of the wicked hath with God and how his eares are open to prayers of righteous onely The words considered in themselues haue the forme of a prescript wherein is 1 the duety 2 the matter of it The duety pray for vs whereof see Annotata ad 1 Thes 5.25 this onely annexed Why is Paul so euery where instant with the people to afford him a See 2 Cor. 1.11 Eph. 6.18 19. Col 4 3. Heb. 13.18 Rom. 15.30 aid of their prayers Might he not presume his owne deuotion preualent enough with God somewhere ye haue him in the tone and phrase of beggars importuning the people for it I beseech you Brethren for the Lord Iesus Christ his sake and for the loue of the Spirit that you striue together with me in your prayers to God for me Resp 1. Perhaps or without perhaps its true b Iob 42.8 other Saints prayers sometimes obtaine for vs what our owne doe not 2 It cannot be that the prayers of many should be despised 3 The good and welfare of Ministers is the c Heb. 13.18 benefit of the people their prayers God requires to obtaine it 4 The tribute of thanks come home more plentifull d 2 Cor. 1.11 from many e Eccl. 4.9 10. Vae soli Two are better then one as in other things so in deuotion f Iam. 5.16 Single prayers are as the single haires of Sampson euery one hauing the strength of a man The prayers of many of whole Congregations as Sampsons whole bush able to ouercome the host of heauen almost to binde the Almightie Proud Scorner let his name be whosoeuer despiseth this helpe of owne weaknesse 2 The matter of the duety of two members 1 respecting their Ministerie vers 1. 2 their persons vers 2. Their Ministery 1 that the word of God may runne haue free course that is may haue speedy and vnhindered passage and propagation sometimes it s called the g Acts 6.7 growing sometimes the h Acts 13.49 spreading or carrying abroad sometimes the i Acts 12.24 multiplying of the word of God Not that it selfe in it selfe is multiplied but in subiecto as Act. 6.7 Reasons of the duety 1 hereby is Gods Kingdome enlarged 2 Satans demolished 3 our consummate blessednesse hastened Necessitie 1 opposites many to proceedings of Truth as Iames and Iambres to Moses 2 Persecutions of all sorts from all sorts of people raised 3 Timorousnesse of Predicants occasioned thereby 4 Reproach of the word 5 Ill liues of those that preach and professe it These and the like impediments meets the Gospell withall that were there not a diuine vertue to breake through all it had stopped in Sion whence it first began course Vse Now blessed be God that hath giuen vs a King nursing father to the Church defender of the Faith once giuen to Saints opposites else it hath as many as euer any age afforded witnesse the insurrections of multitudes when once the k 1 Cor. 16.9 effectuall doore is set open besides the swarmes of l Apoc 9.3 Locusts afresh chirping amongst vs And which without griefe I mention not the many exorbitancies of men preaching and professing the Truth All these exact our prayers for vnhindered passage You may adde in your meditation the miserable estate of many congregations in this Kingdome dispersed shall I say without a Shepheard or famisht with the Idole Shepheard Amongst whom besides confused notices and rumours of one Iesus and his death is scarce to be found any other knowledge of Iesus Christ and him crucified If any bowels be in vs they will yearne at their misery and m Mat. 9 36. pray God to send them n Ier. 3.15 Pastors after his owne heart to feed them with knowledge and vnderstanding And there are of that o Iohn 10 16. other fold which our Sauiour speakes of sheepe as I hope many whom the Lord will bring home p Rom. 11.25 The fulnesse of the Gentiles is not yet come in Nations many to whom the name of Iesus hath not yet
bin knowne vainly I thinke we hope for Iewes restoring till Indian Churches be collected at least the Gospell preached vnto them for a Testimony against them fallor or doth our nauseating of the Gospell the sower Grapes of our vintage and the turbulent state of our Christendome pretend the translating of the Gospell from vs to them In that presage of our depriuall Lord grant our Repentance may make me a false Prophet Howbeit that to them also the doore of faith may be opened the Gospell conueied the word of God runne should be a Christians prayer And be glorified the second parcill of the petition on behalfe of our Ministery the Glory of the word of God I conceiue not so much what results from holy liues of professors and predicants though that may also be implied as the q 2 Cor. 10.4 5. 3.6 mighty and powerfull efficacy of it in bringing men to the obedience of faith Saint Luke somewhere cals it the potent r Acts 19 20. preualence of it Saint Paul the Å¿ Col. 1.6 fructifying of it in the hearts of the hearers And so had it bin glorified amongst this people 1 Thes 2.13 As if Paul ment to presse vpon our deuotion to craue of God not onely the spreading of the knowledge of the Gospell but manifesting the power of it in the conuersion of as many in euery kingdome and Nation as belong to his Election The name of the Lord is by nothing more t Acts 19.18 glorified then by the Saluation of his people 2 Comfort and ioy is multiplied vpon our soules in the report or beholding if yet there be grace in vs. 3 The blessed end of this miserable world wherewith is coniunct the consummation of our happinesse to which also we professe to hasten is hereby furthered Vse We are by much more in nise censuring then in deuotion In this particular notice it where the holiest Ministery preuailes not with the multitude to worke their manifest and present conuersion vsually we grow iealous of the ministers sincerity or deeming the people a rent of Castawaies to whom God sends his word to harden rather then saue them And yet 1 sincerest Preachers haue not alwayes bin most u Isai 49.4 fruitfull 2 yet who doubts but a * 2 Cor. 2.15 sweet sauour vnto God 3 And there is oft a secret vnseene x Rom. 11.4 5. remnant a y Isai 6.13 Tenth vnknowne which returnes 4 Times and seasons of blessing God keepes in his owne power But see if the default rest not on other people that they are defectiue in their duety to aid Ministers with their prayers for blessing and successe of their gracious indeauours 2 Else by their vnreformed liues working greater alienation of mindes from the Gospell in men already estranged from the life of God Certainly I haue long obserued such censors though seemingly transported with the zeale of Elias yet none of the greatest ornaments to the Gospell There is a way for you to glorifie the glorious Gospell 1 z 1 Pet. 2.12 Liue as it prescribes and you professe 2 pray God to prosper it in our mouthes you may see it glorious in the saluation of those misdeemed forlorne soules when once the day of Gods gracious visitation commeth As it is amongst you The exemplification of that glorious power of the Gospell in themselues he mindes them of whither to make hopefull of obtaining like blessing from God on others though presently aliens from their owne experience Certainly to such end hee elsewhere mindes Gods people of the strange a Tit. 3.3 4.5 change Gods grace hath wrought in them or not rather to forme their affection to such pietie as to desire other mens sharing with them in the sauing power and benefits of the Gospell Grace may be emulous is not enuious Easily willingly fainely beteemes another any other all others share with it in the common saluation Ambrose It s after a sort naturallized in euery good man to desire consorts as many as may be in goodnesse Moses to Ioshuah Enuiest thou for my sake Now b Numb 11.29 would God all the Lords people were Prophets Paul c Acts 26.29 I could wish that not onely thou but all that heare me this day were both almost and altogether as I am in Christianitie elsewhere that d 1 Cor. 7.7 all men were as I in my peculiar priuiledges According see gracious endeauors of Gods Saints Dauid oh e Psal 34.8 taste and see how gracious the Lord is f Psa 66.16 Come ye children hearken to me I le tell you what the Lord hath done for my soule Who doubts but minding to draw them to experiment like bounty Compare Act. 11.20 21. c. Ioh. 1.42 45. as if in the new birth after their opinion the prouerbe held Nascitur indignè per quem non nascitur alter see Zech. 8 21. Isai 2.3 Vse It sauours of Iewishnesse rather then Christianity to desire enclosure of grace to our selues What loose we if others share with vs in the common saluation that inheritance is not diminished by multitude of enioyers What are we preiudiced if others be our equals or betters in the measures of Grace 1 Our little is the g 2 Cor. 1.22 earnest of our inheritance as their more 2 their more is h 1 Cor. 12.7 ours in the vse and benefit 3 Not much Grace but much i Mat. 25.23 26. vse of Grace in doing seruice to God and our brethren is that which augments our reward 4 And where is that k 1 Cor. 12.26 sympathie of members reioycing when any one is had in honour while I haue place amongst the Sheepe at the right hand of the Iudge why doe I enuie to Apostles their Thrones of more eminence VERS 2. And that we may be deliuered from vnreasonable and euill men c. THe second materiall part of the prescript concerning our persons wherein is 1 the blessing to be praied for deliuerance from c. 2 The reason of prescribing For all men haue not Faith And that we c. To our persons then and not to our calling onely belong the louing reuerent regards of our people So is the chaâ—ge euery where l 1 Thes 5.13 Haue them in singular loue see also 1 Cor. 16.10 The ground of such reuerence and loue are our gifts and calling howbeit the function interesseth the person and entituleth it to all due respects from the people see 1 Cor. 4.1 2 Cor. 5.20 Vse How acute is this age growne in coining distinctions aboue the rate of Thomas or Scot more then metaphysicall in abstractions Our gifts and calling men contemplate as Platoei Ideas them forsooth they reuerence our persons yet so contemptible as scarce worthy to be set with the dogges of their flocke 1 Not so Cornelius nor Lydia nor Gaoler nor Aquila and Priscilla nor any that haue felt want or tasted power and comfort of our
trauell night and day that we might not be chargeable to any of you THE enforcement of the duetie from quallitie or degree of the offence in the disorderly from two circumstances aggrauating their sinne 1 Knowledge of the constitution and equitie thereof 2 Example of the prescriber where is subioyned explication of Pauls exemplary practise 1 You know 2 how ye ought to follow vs. You not only innocent but delinquents know and are conuinced of the duetie c. So doeth Paul amplifie their sin circumstances they are both which adde much to the degree of the transgression 1 Knowledge See Iames 4. vlt. Iohn 9.41 15.22 24. Luke 12.47 Rom. 1.21 32. 2 Wilfully and halfe presumptuously such are interperted to sinne Vse h 1 Cor. 8.1 Knowledge puffeth No reason it should encreasing our obligation to duetie adding to the degree of euery sinfull act or omission Take heed we be not i 2 Pet. 1.8 idle or vnfruitfull in the knowledge of duetie 1 We shall sinne k Ioh. 15.22 excuselesse 2 l Tit. 3.11 Damned of our selues 3. Haue punishment m Luke 12 47. greater 4 More not onely wast conscience and for the present stupifie it but make it raging when once feare or wrath shall awake it To follow vs. As knowledge of duetie so examples therein aggrauate our neglect Noahs faith and obedience in building the Arke n Heb. 11.7 condemned the faithlesse and impenitent World See Matth. 12.41 42. What colour or pretense haue such for disobedience To Whom God hath giuen eyes to see guides to goe before them in difficultest parts of duetie Remarkeable in all things is the wisedome of diuine prouidence view it in this particular Scattering abroad his Saints in such sort that in the most extrauagant congregations of people ouer whom his name is called there want not more or fewer of his Saints shining as lights in the way of life That either by light of their o Phil. 2 15.16 example they may bee guided to pietie else haue their p Heb 11. condemnation more iust and heany Vae mundo a scandalis vae vae vae ab exemplis bonis 1 Factibile ostenditur quod suadetur Vse That impossibâ—litie or difficultie may not bee pretensed 2 And way-guides we haue had tracing out vnto vs and beating the path that leades to life men of our owne mould whose foot-prints haue left impressions of matter manner meanes of atchiuing duties prescribed For we behaued not our selues disorderly The explication of the example 1 Generall 2 With application to the particular dutie inioyned in the Canon 3 Where also are specified ends of Pauls submitting himselfe to the Ordinance De primo We behaued not c. So if not necessary yet auaileable it is the prescriber to exemplifie his prescripts in his owne practise Giue me a Law-giuer a teacher exemplary Such an one exhibits himselfe the q Exod. â—0 11. great Law-giuer Such r Ioh. 13 15. Christ his Å¿ Iac. 5.10 Prophets and Apostles Prescript is the same to t 1 Tim. 4.12 Ministers all u Philip. 2.15 16 Christians especially Superiours 1 Pharisaicall it heares to * Mat. 23.4 lay burthens heauy on others shoulders and not to mooue our owne fingers to helpe forward the carriage 2 And how seemes it all but fabula that we teach de inferno de caelo when our selues are seene faulting in those duties which we presse vpon others vnder paine of damnation or with promise of eternall reward Vse Its gladsome to see the people taught by penaltie that its criminous to take Gods Name in vaine the Land x Ier. 23.10 mournes because of oathes to bee lamented that the Law-makers are knowne many so ouer familiar with the Name of God as to contemne it Suppose ye they of all men shall y Rom. 2.3 escape the iudgement of God Who likes not the vrging of Pauls canon on vs countrie drones to z 2 Tim. 4 2. preach the world with instance How doe we blesse those our fathers of the Church who excite vs by their example But is not the dispensation committed to all How shall they escape the a 1 Cor. 9.16 woe belonging to non-preaching who punish others neglects and yet feed themselues onely b Ezech. 34. and not the flocke 2. Neither did we eate any mans bread for nought The application of the example to the particular prescribed carried in that forme which Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Question Had it beene for nought if Paul had not wrought with his hands labouring onely in the Word and doctrine Resp 1 The spirituall things we sow 1 Cor. 9.11 are they not equiualent to your best carnals your gold that perisheth 2 And in the worke of the Ministery is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 1 Tim. 5.17 labour toylesome tiresome d Isai 49.4 enfeebling Physitians accord that minde labours more feeble spirits animall and naturall more wast naturall heat and moisture then toile of the body Diuines can minde you how the more spirituall faculties had greatest wound by originall sinne especially when they are bent to spirituall things in serious meditation opposition they finde from malignant spirits so strong and oft so violent that they seldome beare vp without some wound in the encounter that if either pretium or opera may be though equiualent to our maintenance on free cost we eate not any our heareres bread but buy it many at deerest rate How then saith Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if without manuall labour Resp Commonly he is apprehended to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the opinion of earthly minded people What thorough I their vnderpricing spirituall blessings through earthly mindednesse 2 And what for not considering their conueiance linked by ordinance to our Ministery which is their ignorance or infidelitie 3 And what thorough little experience in mentall labours especially for spirituall things generally the voyce of the people is our liuing comes in easily we sweat not for it and what giue or doe we for all they pay vs Whereto the answere is ready from the Apostle 1 We e 1 Cor. 9 11. Gal. 3.2 sow you spirituall things reach to you as Gods hands the graces of his spirit the f 1 Tim 4.16 saluation of your soules 2 g Heb. 13.17 Watch for your soules as they that shall giue accounts 3 Spend sacrifice our selues many vpon the seruice of your faith Philip. 2.17 How soone would this errour vanish If men were either so happy as to 1 feele h Iob. 33 22. misery of want 2 To i 1 Pet 2 3. tast sweetnesse of grace 3 Or so wise as to consider that by vs as k 1 Cor. 3.5.9 Gods co workers they receiue whatsoeuer they are or haue in grace And how without vs they are l naked Pro. 29.18 and lye open to Gods wrath and eternall destruction As to our labour