it for that first euident fruit thereof the l Act. 15.9 purifying of the heart as the Apostle associates conuersion vnto it Vers 9. And secondly after this sense their holinesse is more fully and distinctly according to all parts thereof expressed To Loue he giues labour m Heb. 6.10 as elsewhere thereby intimating their vnwearied industrie and diligence in procuring and furthering the good of Gods Church To Hope patience n 2. Cor. 4.18 the expectation of eternall life being that that mitigates and sweetens the bitterest afflictions incident into this life Obser How actuous and full of liuelihood and operation all sauing graces are is the note Saith Peter hauing reckoned vp the gifts of Sanctification whence wee gather assurance of calling and election If these things be in you and abound they make you that you shall neither o 2. Pet. 1.8 be idle nor vnfruitfull in the knowledge of Christ particulars viewed euidence it plentifully p Iam. 3.17 The wisedome that is from aboue is pure peaceable gentle easie to be intreated in a word full of mercy and good fruits q 1. Cor. 13.4 5 6 7. Loue truely Christian how fruitfull and full of operation like thinke of all Graces accompanying saluation herein they haue all a rellish of their Fountayne that they are actions operatiue full of liuelihood and efficacie Vse A meditation most needfull for these idle and therefore dissembling times whereto on this ground that of Salomon may not vnfitly be applyed r Pro. 20.6 Euery man will boast of his owne righteousnesse but where may wee find a faithfull man thou sayest thou hast faith whereby thou hopest to be saued But wilt thou know O vaine man ſ Iam. 2.20 that faith without works is dead equiuocally faith that is in truth no faith at least ineffectuall to saluation wee may by no meanes thinke he hath faith towards God that hath not t Heb. 6.1 repentance also from dead works and care to u 1. Ioh. 3.3 purge himselfe as God is pure Loue I confesse is much talked of much cōmended but the prouerbiall complaint touching Lot of all vertue best fits this of loue it is praysed indeed but x Matt. 24.12 waxen cold as Issachar so generally Christians see a y Gen. 49.15 goodnesse in ease It is loue enough they thinke to wish well to the Church to z Psal 122.6 pray for the peace and building vp of Ierusalem though they moue not one stone to rayse the walls thereof It were well this idle loue were found amongst people only and had not spred to some part of the Ministerie also We must remember that the description of our calling by the toyle of a 1. Cor. 3.9 husbandmen and of b 1. Tim. 5.18 Oxen treading out the corne and such like were not resemblances peculiar to Apostolicall function but ought to bee answered in our industrie d Iob. 21.15 16 17. Simon saith our Sauiour Louest thou me feed my sheepe they loue not Christ who being Ministers feed more themselues then their sheepe What should I speake of the tendernesse and delicacie of the times in respect of the Crosse They are Flea-bitings in comparison to the stings of Scorpions that wee are called to suffer for righteousnesse if wee cast backe our eyes to former times of persecution The hope of our e Philip. 3.14 calling is high the glorie hyperbolically f 2. Cor. 4.17 waightie and euerlasting the afflictions light and momentany Hope wee professe to raigne with Christ yet g Rom. 8.17 2. Tim. 2.12 refuse to suffer with him Non stabit non erit istud hee hath no promise for hope to rest on that for the hope sake of heauen is not patient in tribulation VERS 4. Knowing Brethren beloued your election of God WHether that of God be referred to beloued or to election the Text is indifferent A second motiue to Pauls thanksgiuing and prayer on this peoples behalfe is here specified The knowledge he had of their election The media and euidences whence his assurance arose are propounded in the Verses following The question here falls in whether one may know the election of another There is I vnderstand a new Paraclete lately dropt out of heauen able by inspection to discerne and reueale to any man his election that reades in a mans forehead election written in as faire Characters as that inscription on the high Priests forehead h Exod. 28.36 Holinesse to the Lord. This high slowne Eagle was pleased to stoope so low as to catch flyes namely to vse some notes of mine vpon this Text as his owne without any alteration in substance sauouring of his owne industrie sauing what hee was pleased to imploy his memorie in I owne them no longer as Fidentine the Poets scroll so hath hee made them his owne enough I wondred I confesse a man of his Seraphicall spirit vnder-taking maintenance of such paradoxes against receaued iudgement of the whole Church of God would moue in so low a spheare as to take me with him in his walke and to plow with my Heyfer more to see him so syllabicè preaching mine other notes and scoffingly reiecting the receiued Distinction of infallible and charitable iudgement as sauouring of ignorance and hauing no footing in the Word of God To the question mine answeres were these first there is one reason of singular persons another of entire Congregations of singulars all we haue is a probable coniecture yet of entire Congregations where the Word is settledly preached and preuayleth might Paul may wee indefinitely say they are elected giuing the whole denomination of the better part because it is more then probable where God will haue his Word powerfully preached there hath he some people i Jsai 6.13 a tenth at least that shall returne The second Answere was in termes something different from the distinction of Iudgement of certaintie and Charitie scoffed at by this man yet in substance all one Of perswasion in this kinde there are two degrees the one infallible the other morall or coniecturall Infallibly except by speciall Reuelation as k Act. 9.15 ANANIAS had for PAVL none knowes the election of another Coniecturally according to euidences which Charitie is bound in such case to follow wee may haue perswasion of other mens election And such I then resolued to be that knowledge Paul here professeth how truely wee shall afterwards heare Let vs now first something more fully explaine the termes of the Distinction Secondly enquire whether it haue ground in the Word of God Thirdly afterwards of whether sort in likelihood this of Pauls was For the first Infallible certaintie vsually we call that Cui non potest subesse falsum wherein a man cannot be deceiued Charitable or coniecturall that wherein it is possible to erre and be deceiued In both kinds wee must remember to discerne betwixt the thing whereof the certaintie is and the certaintie it selfe
Plures efficimur quoties metimur à vobis Semen est sanguis Christianorum Vse 1 How should this adde courage to vs Ministers in our Function be we encountred with neuer so many Aduersaries and Opposites against the Truth What good the Lord will haue vs doe wee shall doe and none shall be able to withstand it I suffer affliction vnto bonds sayd the Apostle t 2. Tim. 2.9 But the Word of God is not bound that still hath passage Yea where wee see striuing of Aduersaries and Contradictions thus let vs thinke Some good is in working Sathan now feeles his Kingdome begin to totter It s but our weakenesse and ignorance if these things dismay vs. Oppositions haue euer beene in all places where the Gospell hath first beene planted The Deuill neuer left his possession without much bickering and opposition But great is the Truth and preuayleth Where we find Aduersaries thus thinke we The Doore is opening occasion giuen vs to gaine to the Church of God Vse 2 Me thinkes in this respect the counsaile of Gamaliel should sway with Opposites if not for Conscience yet in Policie to forbeare their turbulent Oppositions lest haply they be found u Act. 5.39 fighters against God If it be of God they cannot ouerthrow it Why rage * Psal 2.1 2 6. the Heathen Why band they themselues against the Lord and his Messiah Yet hath he set his King vpon his holy Hill Sion Euen by those meanes aduanced he his Christ into the Kingdome of his Church whereby Sathan laboured to hinder it Our bands saith PAVL x Phil. 1.12 haue falne out rather to the furtherance of the Gospell zeale growes in Gods children by opposition The constancie of Gods people in Tertullians time was much admired by Tyrants howeuer scoffingly they termed it obstinacie * Tertull. qua supra And illa ipsa obstinatio quam exprobratis magistra est Quis enim non contemplatione eius concutitur ad requirendum quid intus in re sit Quis non vbi requisiuit accedit vbi accessit pati exoptat Wee see how powerfully God was pleased to breake thorow oppositions to fulfill his purpose in calling this people to the state of his Church Compare their state present we shall see in them a spectacle of Gods impartiall iustice They were a Church famous through the world the fame of their faith sounded farre and neere Their place now become a receptacle for Mahomet a Synagogue for Satan a Temple for Turkish Idolatrie Obser So true is it that Gods Kingdome is tyed to no particular place or people Churches may become no Churches where now God hath his Church Idols yea Deuils may hereafter be worshipped The Churches of lesser Asia famous in their times into their roomes haue succeeded abominable Idolaters Bethel once Bethel the House of God vnder Iereboam became y Hos 4.15 Beth-auen the house of iniquitie Ierusalem the praise of the whole earth had promises singular made vnto it such as had no particular Church in the world besides z Psal 132.14 Here is my rest here will I abide for euer yet now the place become a heape of stones and the people dispersed without a Hos 3.4 King or Prophet any shew of a people of God This is the Lords doing and it is maruellous in our eyes Vse Learne we hence b Rom. 11.20 21. not to be high-minded but to feare for if God spared not naturall branches not other Churches take wee heed lest hee also spare not vs. Wee stand yet by Gods mercy in state of his Church hauing in gracious measure Gods Truth taught and professed amongst vs But shall delude our selues if wee thinke this fauour so tyed vnto vs that by no vnthankfulnesse or disobedience wee may make forfeiture of it I could wish it seriously meditated in these secure times wherein how true is it that men c Deut. 29.19 blesse themselues in their wickednesse and adde drunkennesse to thirst and as Israelites when they liued in Theft Adulterie all abominations yet because the d Ier. 7.4 9. Temple of the Lord was amongst them secured themselues from Gods wrath so wee for the Church and Gospels sake yet continued I say as the Prophet e Vers 12. Goe to Shiloh take view of Rome Thessalonica Churches of Asia where once God set his Name see what he hath done to them made them seates for Antichrist and cursed Mahomet These things hapned to them f 1. Cor. 10.11 as ensamples and are written for our warning to make vs cautionate that we fall not by example of like vnfaithfulnesse and disobedience Sinnes exposing to like wrath of God First g Isai 5.4 5. barrennesse and rebellion Secondly h 2. Chron. 36.15 16. cruell vsage of Gods Messengers Thirdly i Amos 8.11 light esteeme of the Word of God this brings that famine to be trembled at that either the rarenesse may make it precious or the vtter remoouall lay vs open to the extreme wrath of God In God the Father and in the Lord Iesus Christ A description of the Church of God as some thinke to put difference betwixt Christian Churches and the assemblies of Pagans and Iewes which are not in God but in Idols not in Christ but in an absolute god whom they conceaue and worship out of the blessed Trinitie In the Father and the Sonne that is say some in the faith and worship of the Trinitie say others in blessed and heauenly fellowship with the Father and Sonne by bond of the Spirit let vs adde that the words import a kinde of k Heb. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and subsistence in the Deitie by meanes of that vnion mysticall twixt Christ and his Church Loe here the high dignitie and priuiledge of the Church of God knit after a sort to the Deitie in Christ and made one with it l 1. Ioh. 3.24 2. Pet. 1.4 the Father in vs we in him the fruit shewes it mentioned by Peter that we are made partakers of the diuine Nature after a sort Deified say some Ancients harshly their hyperbole thus mollifie Gods creature we partake analogically not vnivocè It teacheth vs first m 2. Cor. 7.1 to purge our selues from all filthinesse of flesh and spirit that wee may preserue our subsistence in God Secondly To n 2. Cor. 16.14 1. Ioh. 5.19 separate from all societie with Idolaters and other profane persons of the World that lyeth in that wicked one The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or greeting followes wherein are first the blessings wished Grace and peace Secondly the Authour or Fountayne God the Father Thirdly the Mediatour the Lord Iesus Christ The explication and vse of this clause see in the Annotations ad Roman cap. 1. Grace in Scripture signifies either the fauour of God or the free gifts issuing therefrom Peace o Rom. 5.1 sometimes reconciliation with God vsually after the phrase of the old Testament prosperitie
sicut non est pax impijs sic nec gaudere impijs Non sic impij non sic Prius est iustitiam facere inquirere pacem prosequi eam sic demum apprehendere gaudium imò à gaudio comprehendi VERS 17. Pray continually THis Precept and those that follow are subordinate to the former tending to procure and preserue that spirituall ioy and reioycing in the Lord whereof before In it are considerable First the duetie Pray Secondly the continuance of the duetie indefinenter Let vs inquire the sense There were about the dayes of Constantine a kind of Heretikes called Euchitae they had their name of praying as you would say The praying Heretikes Their Heresie was this Augustin ad Quodvult Haer. 57. as appeares in Augustine Epiphanius Theodoret and others All other exercises of Religion and imployments in callings ordinarie they held vaine and friuolous the whole of Man they conceited to stand in Prayer and therefore what time they could spare from sleepe they spent in Prayer vilifying Sacraments Preaching euery thing vpon this ground saith Augustine because our Sauiour said d Luk. 18.1 Pray alwayes and the Apostle here Pray without ceasing Length of confutation were ill bestowed on an opinion so phantasticall This once wee know Gods Precepts fight not but are subordinate and may yea must be so sorted to their seasons that none may exclude another He that said Pray continually said also c 2. Tim. 4.2 Be instant in Preaching frequent in Meditation and to the people Despise not prophecyings f Ephes 4.28 Labour with your hands the thing that is good hee that walks otherwise g 2. Thes 3.11 walks inordinately violates that wholesome and holy Order God hath stablished in his Church Yea see how as other things so these also of Religion the Lord hath sorted to their seasons insomuch that he blames the people h Nehem. 8.9 for mourning in a time when he called them to reioycing And that place in Salomon is knowne Hee i Pro. 28.9 that turneth his eare from hearing the Law what euer his pretenses are for other deuotions his very prayer shall be abominable The Expositions here are various First Prayer some made of three sorts one Mentall only standing in eleuation of the thoughts and desires vnto God A second Vocall when by words wee expresse the desires of our hearts A third as they called it Vitalis thus it is explaned A continued good life is a continued prayer Semper orat qui semper bona facit saith the ordinarie Glosse Good works are prayers vertually because as prayers so these are meanes to procure Gods blessings And as some sinnes are said to crie as that vox sanguinis Sodomorum so good works of Gods Children haue their voice and importunate crie in the eares of the Lord but the Apostle would apparantly be vnderstood of prayers properly so called Secondly The desire hath with God the esteeme of a Prayer and if the desire be continuall the Prayer is continuall saith Augustine the same Augustine in his Epistle to Proba August in Psal 37. Pray continually that is at all times in all actions let thy desires continually ioyne thy mind with GOD. Thirdly Pray continually that is omit none of the set times and seasons of prayer whether publique or priuate August Haeres 57. It is the soundest exposition in Austins iudgement Vt nullo die intermittantur certa tempora orandi Fourthly Continually that is say some frequently so often as either occasions require or other necessarie imployments permit yea redeeme some time from other imployments to be spent in this high part of deuotion Fiftly Without ceasing that is k Luk. 18.1 without fainting that though the Lord be not presently intreated yet may wee not so giue ouer our suite but labour to ouercome him with importunitie Sixtly Besides solemne and set prayers first there are they say certayne ejaculations as it were sudden darting out of our desires vnto God As Austin reports the custome of the Egyptian Churches Crebras quidem habere Orationes sed eas tamen breuissimas raptim quodammodo iaculatas In which kind whose prayers may not be continuall in Labour Hearing vse of Sacraments without any interruption of our intentions otherwise In all this diuersitie of Expositions there is no contrarietie Two of the latter I choose to insist on that our prayers should be First frequent and Secondly without fainting Touching frequencie The practice of Saints commended to our imitation is knowne DANIEL l Dan. 6.10 thrice a day DAVID seuen times a day of Anna it is said Shee serued the Lord with fastings m Luk. 2.37 and prayers night and day Our Sauiour often with-drew himselfe into the Mount spending whole nights in prayer beside his ordinarie euery dayes-deuotion Reasons how plentifull doth our owne estate considered with the Ordinance of God affoord vs Our wants are continuall as well in spirituall as in temporall things And Gods Ordinance wee know to haue tyed the graunt of all blessings as they are blessings to the condition n Matth. 7.7 of prayer Take view of some few particulars for instance Be our strength of bodie neuer so great for labour how soone can the Lord turne it into weaknesse see o 1. King 13.4 Ieroboam Our wit and wisedome able to manage Kingdomes how can the Lord in a moment turne it into brutish madnesse and folly see p Dan. 4.33 Nabucadnezzar Our wealth neuer so abundant if the Lord but blow vpon it how soone is it consumed briefly in greatest abundance of secular or naturall blessings how many causes haue wee of continuall prayer First the vertue and power of all things depends on Gods blessing there is q Ezech. 4.16 a staffe of bread which the Prophet speakes of a nourishing vertue which the Lord must giue to make it comfortable A man may eate and r Hos 4.10 not feele satietie or if satietie yet not strength Secondly plentie of all good blessings easily vanisheth into abuse and becomes fuell for corruption to feede vpon except the Lord be pleased to sanctifie them vnto vs Wit Learning Strength Riches or if there be any other good thing of Nature Art or Fortune as they are termed what doe they but make vs fitter instruments of the Deuill except the Giuer be pleased to giue with the blessings holy hearts to vse them For spirituall blessings though what wee enioy bee somewhat yet first How great are our wants Secondly the vse of Graces receiued may be interrupted Thirdly growth is required to perfection Fourthly Perseuerance though certayne in Gods promise yet must be furthered by prayer And if wee consider other meanes that God hath sanctified Hearing Studie Sacraments c. all haue their vertue and life as it were from prayer PAVL plants APOLLO waters the ſ 1. Cor. 3.6 increase is of GOD there were many Auditors with Lydia we reade of no
in bonum quia humiliores redeunt atque doctiores The old distinction must here be remembred Afflictions some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishments properly so called they are such as proceed from Gods wrath and are inflicted in the Nature of Vengeances May wee thinke these matter of thankefulnesse and not rather of trembling and humiliation Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastisements or fatherly corrections They differ from the former not so much in their matter as First in the Fountaine Secondly Measure Thirdly end of inflicting and issue They issue out of GODS loue and fatherly care willing thereby to reclayme vs. They haue their y Esay 27.8 temper and mitigation according to our strength They tend to make partakers of the z Heb. 12.11 quiet fruit of righteousnesse In afflictions of this Nature if we respect the vse and fruit there is cause of thankefulnesse Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preseruatiues against sinne as PAVLS a 2. Cor. 12.7 buffeting by Satan Last are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tryals of faith whether by Satan as those of Iob or by men that persecute for righteousnesse sake In this last sort wee finde great cause of thankefulnesse and reioycing Paul cals his Crosse his b Phil. 1.7 Grace PETER and his fellowes reioyce therein as in c Acts 5.41 a great dignitie The summe is Afflictions simply cōsidered are no matter of thankesgiuing their vse and fruit is a blessing of God but that comes from them by accident only is not wrought out of the Nature of misery The extent of the dutie is best measured by comparing it with the former what wee may pray for for that wee must giue thankes and whatsoeuer is no fit matter of Prayer is as vnfit for thankesgiuing That wee may pray for afflictions I find not warranted vnto any nor by any practized For d Iob 6.11 what is our strength that wee should indure By which rule also the prophane guize of many is excluded euen for their sinnes and thriuing therein prophanely praysing God and giuing thankes to him The Thiefe for his Spoyle the Adulterer for his vncleane Dalliance the vaine Gamester for his good Fortune Gratitude saith Bernard is or should be pudica Abominable to God is that thanke that ascribes to him the operation of what hee professeth to abhorre and threatneth to punish as hee doth all iniquity The sense then thus conceiue Inioying the blessings of God be as carefull to render thankes as in the want thou wast instant in Prayer to obtayne them Let no fauour of God bee it neuer so meane bee ouer-passed without thankesgiuing Amongst Iewes were as many Thankes-offerings as Offerings of expiation and atonement to teach vs to be as thankefull for blessings receiued as in our wants wee are importunate to obtayne them And hereto tended their solemne Festiuities as to one end to testifie their thankefulnesse and reioycing in Gods Mercy and the Blessings bestowed on them in temporall and spirituall things The Saints of God were carefull in this kind in Dauid the man after Gods owne heart it is specially obseruable his Psalmes of thankesgiuing double in number to those spent in Doctrine History or Petition Motiues here First The excellencie of this seruice would bee considered First Preferred by the e Psal 50.23 Lord before all Sacrifices Secondly Peculiar to Saints Thirdly The seruice of the life to come when all other almost cease Secondly It is all wee are able to render vnto the Lord for all the benefits hee hath done vnto vs in a sense f Psal 116.12 13. all the Lord requires of vs how iustly iudge by that no obligation of the Lord vnto vs For g Rom. 11.35 who hath giuen him first Wee receiue them saith BERNARD Dupliciter gratis sine merito sine labore nostro Thirdly Vnthankefulnesse saith Bernard is that ventus vrens and exiccans that dryes vp fluenta gratiae For it God is wonted to depriue of his Blessings and to turne them into Curses Because h Rom. 1.21 22 Gentiles were vnthankefull the Lord infatuated their vnderstanding Or if the Blessings bee continued yet not in the Nature of blessings but as occasions of hard-heartednesse i Rom. 2.5 and preparatiues to greater iudgement Thus of the dutie ioyne thereto the extent of it In euery blessing of God They are of three sorts First Naturall that tend to our being or wel-being in Nature Secondly Politicall tending to our being or wel-being in ciuill societie Thirdly Spirituall seruing to our being or wel-being in Grace Euery of these require their speciall thankesgiuing And in euery of them must bee considered First The blessings themselues Secondly The vse Thirdly The continuance Fourthly The increase of the Blessings That k Acts 17.28 we liue mooue haue our being is Gods mercie towards vs that hee giues vs things necessary for sustenance of life and hearts to vse them is his Blessing not without thankefulnesse to bee acknowledged There be saith Salomon that haue them in abundance and yet l Prou. 5.13 want hearts to take comfort of them The habit of Faith is Gods Gift the vse of Faith his Gift the continuance his Gift the increase his Gift they fayle in this dutie that passe by any of these without their speciall thankesgiuing Sinnes contrary hereto First Ingratitude the sinne so detestable vnto God so odious I say not to Saints only but to all men Ingratum dixeris omnia dixeris saith Mimus Publianus And if on any people it may be charged most on vs to whom GOD hath beene richest in bountifull bestowing of his Fauours Degrees of this sinne Ancients haue thus noted First To passe by the Fauours of GOD without notice-taking of them at least in the Nature of Fauours in this degree who stands not culpable of Ingratitude before God How m Lam. 3.23 many mercies are with euery morning renued vpon vs which through commonnesse not only lose of their worth in our esteeme but their very notice and obseruation Secondly Not to requite or recompense the benefit to the bestower according to oportunitie may some say Can any recompense to the Lord his Kindnesse Behold our n Psal 16.2 wel-doing extends not to him and o Iob 22.3 what is it to God that wee are righteous Yet are there certaine duties which he is pleased to interpret after a sort as thankfull rendrings and retributions made to his bountie as when we vse his gifts to the glory of the bestower Secondly To the comfort of his Children whom he hath pleased to appoint receiuers of his Tribute and accepts things done to them p Mat. 25.40 as done to himselfe Thirdly To render euill for good A high degree of Ingratitude I could wish wee could wash our hands of it His Patience and Bountifulnesse how many abuse to licentiousnesse his wonderfull Mercy in the worke of Redemption how many make the greatest excitement to disobedience
make inquirie Qui credente mundo ipse non credit Augustin de Ciuitat Dei magnum est ipse prodigium In Gods Church gathered by the doctrine of the Scriptures to examine whether Scriptures be the Word of God what were it but to question principles and to make our selues prodigious in absurditie And when we feele sensibly the effects of sinne originall who but a Monster as Pelagius would question Natures deprauation Secondly presume not to search beyond reuelations Pauls rule is k Rom. 12.4 to be wise to sobrietie MOSES conclusion l Deut. 29.29 that only things reueiled belong to vs that made PAVL m Rom. 11.33 admire what he was not able to comprehend whose prudent humilitie if it were entertayned would put end to most Arminian and Vorstian conceits These and like cautions obserued the people are permitted yea inioyned to examine what is doctrinally propounded to them Vse 1 So that they of Rome apparently vsurpe authoritie more then the Lord euer granted to any Church ordinarie requiring of the people caecam fidem and after determination of the Church once passed definitiuely allowing no examination of whatsoeuer they propound to be beleeued or obeyed wherein see if they arrogate not more then euer did Apostles or Prophets yea or the n Ioh. 5.39 Arch-Shepherd of our soules ISAY calls the people o Isai 8.20 to the Law and Testimonie Saint Peter commends their prudent p 2. Pet. 1.19 attendance to the word of Prophets our Sauiour permits himselfe and his doctrine q Ioh. 5.39 to tryall by Scriptures This is the prerogatiue of the Church of Rome only as was that of Pythagoras to be beleeued vpon their bare word Dixit Ecclesia and there must all inquiries of Gods people rest A man would wonder else to see so many prodigies of Errour goe currant amongst the people so vtterly against Scripture and common sense They are wise in their generation forestalling the minds of the people with that preiudice it is vnlawfull to dispute the determinate conclusions of the Church Laying that also for a ground that they are the only true Church of God vpon earth what maruell if incestuous Marriages murther of Princes or if there be any other Monster of opinion or practice contrarie to wholesome doctrine which is according to Godlinesse passe currant with the people in esteeme legitimate No lesse defectiue in this dutie are our credulous multitude Vse 2 hand ouer head admitting whateuer by their teachers is propounded vnto them forsooth their guides shall answere for them if haply they misse-leade them But haue they not heard Ezechiels proclamation the bloud of them that perish by default of the Watchman God shall require at his hands r Ezech. 3.18 yet die the people in their sinnes and that of our Sauiour When the blinde leades the blinde blinde Pastor blinde People not ſ Matt. 15.14 the Guide only but the people fall into the pit Another sort there are And they ouercarried with reuerence Vse 3 of some mens persons and gifts in matters of Faith and iustest scruples of conscience content themselues with naked iudgement of them whose persons they haue in admiration a Rule currant they thinke it for iudgement and conscience that thus thinks such a reuerend Minister thus therefore they beleeue and practice In matter of ceremonie I am sure the bare opinion of some Ministers to whom our irregulars haue inclosed sinceritie out-faceth Authoritie and beares downe Reason without reason afore it Alas that reasonable men should be so vnreasonable and pretended conscience so blinde as to warrant it selfe vpon the erroneous iudgement of men and that Sic dicit homo should sway vs in these things without or against Sic dicit Dominus Our wisedome it shall be to make vse of the libertie God hath giuen vs that we erre not by too much credulitie nor reiect Truth through ouer-much preiudice and stiffenesse in opinion The rule of triall demanded Papists assigne vs the Churches determinations But First if they also be subiect to trialls as we see by our t Matth. 5.27 15.4 5. Sauiours practice how may we thinke them the rule and measure of Truth Regula is not regulatum Secondly if Councells be not priuiledged from possible errours and haue erred de facto as Diuines haue fully euidenced how may wee thinke their sentence authentique and so selfe-credible as thither vltimately to resolue our faith What then may more safely be made our rule then that which Peter calls the u 2. Pet. 1.19 most sure word of Prophets so was x Iob. 5.39 Christs Precept so y Act. 17.11 Beraeans practice so Constantine at the Councell of Nice will haue all other preiudices and authorities set apart and calls for that Codex Dei to be the vmpire of all their controuersies I enter not the question who shall be the Interpreter The Scripture I know as it came not from a priuate spirit so is z 2. Pet. 1.20 21 not of any priuate interpretation It selfe is Text and Glosse in matters necessarie opening it owne obscurities These few rules only collected thence I commend to GODS people to guide their examinations First Gods ayme in our saluation is the a Ephes 1.12 glorie of his rich Grace the b Rom. 3.27 abasing of mans pride In the course of saluation what doctrine crosseth those ends doubtlesse is not of God Secondly Euangelicall Truths tend all to settle conscience in c Rom. 5.1 solid peace through assurance of Gods loue suspect those doctrines as not Euangelicall that hold Conscience on the racke and prescribe not right meanes of peace with God Thirdly All heauenly doctrine both of Law and Gospell tends to mortification of euill Concupiscence teacheth d Tit. 2.12 to denie vngodlinesse and worldly lusts to walke soberly iustly godly in this present world Be iealous of all doctrines leading to carnall libertie they are not of God that are enemies to sanctitie Followes the next branch of dutie Hold fast that which is good The order of these prescripts deserues our notice affoording mee thinks kindly this Conclusion That prudent examination must order our resolutions neither may we euer peremptorily settle our resolutions before wee see our warrant whereon to resolue Paul hath like exhortation to the Romanes to cleaue to that which is good yet before aduiseth to e Rom. 12.2 9. prooue what the good and acceptable Will of the Lord is A point worthy our notice in this head-long and head-strong generation abounding with so many peremptory and pertinacious spirits pitching their resolutions without care of information and in matters most disputable impatient of dispute or contradiction I would haue them first consider of what spirit it sauours to be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 2. Pet. 2.10 selfe-willed It is Gods mercy to such men in weightiest matters to giue them sound Iudgement whither else might their stiffenesse carrie them
men in extraordinary grace and fauour with GOD such as their Monkes c. men sequestred from all secular imployments and as was pretended mortified and euen dead to the World By which colour of long Prayers as Christ spake of Pharises a Mat. 23.14 they deuoured Widdowes houses Now suppose them men so eminently gifted aboue the ordinary ranke of Gods people must therefore their Prayers finde more acceptance with God or might not Prayers of the people be all out as helpfull to them The greatest of Gods Saints may reape comfort by Prayers of the meanest perhaps as much as they by men of most eminent gifts and calling Let vs bee admonished what-euer our gifts be not to despise the meanest amongst Gods Saints There is none so meane in the Church of GOD but may in spirituall things bee helpfull vnto vs eyther by their example or holy monitions or experienced consolations at least by their Prayers to God for vs. Too ordinary is our base esteeme and contemptuous carriage towards the meaner ranke of Brethren occasioned often by Pride and ouer-weening conceit of our eminent gifts sometimes by disparitie of their outward estate though otherwise in spirituall indowments they bee no-whit our inferiours Saint Iames obserued such partialitie as a fault in his time and by reasons mee thinkes weightie labours to reforme it sending vs to consider First How these poore of the World God b Iam. 2.5 hath chosen and in his loue preferred them before many perhaps Kings and Monarches in his election to life Secondly Many of them he hath made rich in faith recompensed with abundance of spirituall blessings as it were to make amends for their outward pouertie Thirdly Euen these he hath made co-heires with the greatest of the Kingdome which he hath promised Fourthly If no other reason yet this may sway vs to louing respect of them that by their Prayers they may bee helpfull vnto vs. Pray for vs. Inferences of Papists hence are these First that if without impeachment of Christs mediation wee may craue Prayers of the liuing why not also of Saints departed Secondly If the Prayers of Saints liuing compassed with infirmities bee so accepted with God much more they of Saints glorified By all meanes this must affoord them one argument for inuocation of Saints departed Answ But how followes it that if wee may craue the Prayers of the liuing then also of the dead For the first wee haue Gods Precept and Promise to assure vs Saints practice to warrant that acceptable vnto God can they shew vs the like for inuocation of Saints deceased Secondly Wee haue meanes to signifie and make knowne to them our desires not so to Saints departed They tell vs indeed of a Glasse of the Trinitie wherein by I know not what reflexion they see belike whatsoeuer God himselfe knowes But First no mention find wee in Scripture of such a speculum Trinitatis Secondly Angels that c Mat. 18.10 continually behold the face of our Father in Heauen yet d Mat. 24.36 are ignorant of the Day of Iudgement And the wisedome of God in the worke of Redemption and gathering the Church of the Gentiles Angels know not by beholding Gods essence but by e Ephes 3.10 obseruing his dispensations in the Church If perhaps they say It is not speculum naturale but voluntarium and so exhibits no more then God sees expedient for them to know yet must they bee able to proue that these are amongst those expediencies which the Lord hath reuealed himselfe willing to make known to his Saints and Angels Besides what infinite oddes betwixt requesting the Sociall helpe of our Brethrens Prayers and the prostrating of bodies and soules to Saints departed out of a supposed power they haue to know our hearts and a conceit of more mercie in them then in our GOD the f 2. Cor. 1.3 Father of tender Mercies or in his Christ our mercifull Mediatour and High Priest that by g Heb. 4.15 experience of sorrowes learnt commiseration I say as that Ancient Tutâ—ùs loquor ad meum Iesum quà m ad quemuis Sanctorum Spirituum Pray for vs. The peoples dutie is withall here intimated To pray for their Ministers So is h Ephes 6.19 PAVLS frequent exhortation so was Saints i Act. 12.5 practice Gods Spirit wee haue directing what are the specialties to bee prayed for vnto them thus yee may range them First Some respect our Office Secondly Some our Persons As touching our Office Three things especially are pointed at to bee remembred in the peoples Prayers First Our abilities Secondly Right vse of abilities Thirdly Fruit and successe of labours First To the first I thinke must bee referred that of MOSES k Deut. 33.8 Let thine Vrim and thy Thummim bee with thy Holy one said Moses praying for the Tribe of Leui They are vsually rendered light and perfection that referred to our knowledge this to our life as is the common coniecture q. d. Forasmuch as thou hast separated Leuites to minister before thee in behalfe of the people and hast made them their Guides in the way to life Lord giue them Knowledge and Conscience that they may bee Guides to the Blinde Lights to them that sit in Darknesse Instructors of the Ignorant Types and Patternes to the Flocke ouer which thou hast made them Ouer-seers How necessary Prayers for this blessing vpon Ministers is appeares easily if wee consider eyther the mischiefes flowing into Gods Church by the Ignorance Errour or Prophanenesse of the Minister or that Ordinance of God in choosing them to be his Instruments and as it were hands whereby to reach vnto you all sauing Grace and Knowledge First to fill you with complaints of Prophets bewayling the misery of the people occasioned by the ignorance seducement or lewd liues of Pastors were endlesse Take view of Congregations where the misery complayned of by the Prophet may bee obserued Like Priest like people How lamentable is the Ignorance Superstition Prophanenesse of the people such that there is scarce to bee found amongst them knowledge of God so much as Heathens gathered by light of Nature and the little that is so depraued with Superstition or corrupted by Prophanenesse and Disobedience that in them is to bee found of Christians scarce any thing besides the Name nor almost of men beside the shape so sottish are they in their vnderstanding so neuer a whit lesse then brutish in their liues No maruell in want of able Pastors to feed them with knowledge and vnderstanding Secondly Them hath God made l Mat. 5.14 The Lights of the World by whom to scatter the bright beames of his Truth and to conuey all sauing Grace into the hearts of his people That though perhaps speculatiue Knowledge and Moralitie may bee obtayned by priuate contemplation yet sauing Knowledge and Faith and Conuersion is not ordinarily bestowed on any but by the Ministerie Pray therefore with Moses that God will put his Vrim and