beene therefore despicable amongst Idiotes because nor Birth nor Vniuersitie degrees haue commended them to the world so idlely are silly people carryed away with trifles yet when gold is offered them their care is not great how base the person is that brings it Nor should it be much materiall by whom Gods Word is brought vnto vs whether by Isaiah as some thinke a Prophet b Rabbi Salomon apud Lyram Hieron in Prolog ad Isaiam of the bloud Royall or by Amos from c Amos 1.1 amongst the Heardmen of Tekoa His Associates are Siluanus and Timothy Siluanus seemes the same with Silas who d Act. 17.4 ioyned his paynes with Paul in first preaching to this people Timothy had also his imployment there not without profit for their confirmation Quest It is here inquired how associated to Paul whether as ioynt Authours in inditing the Epistle Answ It no where appeares that they had diuine inspiration as Apostles and Prophets or were chosen by Gods Spirit to pen Scripture rather thinke them mentioned as Approuers of the Doctrines and Exhortations here deliuered Quest Was not Pauls authoritie sufficient to commend them to Gods Church Answ Sufficient no doubt in it selfe yet inasmuch as the reuerence of these two was great in the Church of Thessalonica Paul ioynes them vnto him that by all meanes he might procure respect to his doctrine Obser It is lawfull then to vse humana subsidia humane helpes for aduantage of the Truth c Act. 15.23 The Apostles and Elders and Brethren goe ioyntly in the decrees at Ierusalem that by vniuersall consent Gods people might be more swayed to obedience Very f Act. 17.28 Iames 1.17 Heathens testimonies are not refused by Apostles to aduantage the Truth Vse Like course is warranted to vs where we may see Gods Truth may thereby get aduantage What if the name of a Father or some later Writer be sometimes heard in the Pulpit what preiudice receiues the Scripture thereby I neuer liked that thicke heaping of Fathers sentences in popular Sermons It sauours too much of ostentation and tends little or nothing to edification much lesse can I approue their allegation as of Authours so authentique as to impose on vs a necessitie of beleeuing because they so teach yet are there Times and Places and Respects wherein their mention may be of some auayle for Truth First As with some men who knowes not but their Names more sway then the Names of Prophets and Apostles What if in that case we deliuer the same Truths vnder other Names condescending so farre to their infirmitie for a while g August cont epist Fundamenti cap. 5. Sayth S. Austen I had not beleeued the Gospel had not the Authoritie of the Church swayed with me It was his Introduction to Faith afterwards h Ioh. 4.42 as Samaritans he beleeues vpon firmer grounds If by vs they be vsed as Introductions for a time I see not what impeachment it is to credit of Scriptures Secondly We cannot be ignorant how vsuall the imputation of Noueltie is to reuiued Truths i Mar. 1.27 What new Doctrine is this say the people in Christs time Admiring his Miracles say ours denying the Truth for shew of Noueltie In such case if wee shew the Succession lineall of our Faith and Practice and so take that Cauill from the Ignorant me thinkes the Truth still gets aduantage Thirdly And heare we not oft how we goe alone and delight in singularitie Why may wee not remoue that Imputation by shewing content of Churche Ancient and Moderne Fourthly There are extant in Fathers Expositions and Doctrines of Scripture in termes so significant as better occurre not to our most serious Meditations why it should bee vnlawfull to vtter them in termes of the Authors rather then our owne I know not k August cont dua◠Epist Pelag ad Bonifac. lib. 4. cap. 8. Ad Curam nostram existimo pertinere non solùm Scripturas Sanctas Canonicas aduersus cos testes adhibere Verumetiam de Sanctorum literis qui eas ante nos famà celeberrimâ ingenti gloriâ tractauerunt aliqua documenta proferre non quo Canonicis libris à nobis vllius disputatoris aquetur authoritas sed vt sciant a nobis rectam antiquitùs fundatam Catholicam fideus aduersus recentem Pelagianorum haereticorum praesumptionem perniciemque defendi l Polan Praefat in Hoseam Patres allego non tanquam principium probandi dogmata Ecclesiae nec tanquam Iudices sed vt testes duntaxat consensus in doctrinâ interpretatione Scripturarum vtsi ex meis verbis quod sentio dico quispiam non assequatur ex Patrum verbis intelligat The persons to whom the Epistle is directed are next intimated and described To the Church of the Thessalonians The Citie whence the inhabitants haue their name is famously knowne to haue beene the Metropolis or Mother-Citie of Macedonia anciently called Thermae Suidas new-built by Philip King of Macedonie after his conquest of Thessalie for Monument of which Victorie it was so reedified and enlarged and obtayned that name Euen now a famous Emporie for Indian Merchandise Maginus in Geograph but subiect to the Dominion and Idolatrie of Turkes knowne by the name of Saloniki In this Citie God was pleased by the Ministerie of Paul and Silas to collect a Church the Historie see Act. 17. noting the Tumults raysed against them by the Iewes such that Paul was forced for safetie of his person to flye to m Act. 17.10 Beraea and the Saints that gaue him entertainment especially n Ver. 5. Iason scarce found securitie in their owne houses yet there God pleased to collect him a Church Obser So true is it That where God will gather him a Church no opposition of Men or Deuils can hinder it Yea oft Experience hath shewed where haue beene most violent Oppositions Gods Word hath most mightily grown and preuayled At Ephesus what Tumults were raysed by o Act. 19.23 24 25. c. DEMETRIVS and the Crafts-men yet a more worthie Church wee scarce find amongst them of Asia The Apostle mentioning it by occasion sayth There was opened p 1. Cor. 16.9 a great Doore and effectuall great occasion of doing much good but many aduersaries Like read wee of q Act. 18.16 Corinth Yea in the Court of Nero vnder the nose of that bloudie Tyrant in r Philip. 4.22 CaeSARS household was a Church collected And generally it hath beene obserued in Places and Times where Gods Truth hath beene most opposed by Persecutions it hath most preuayled that the Church may say of it selfe as Ioseph The Lord hath made me fruitfull in the Land of my affliction That made Tertullian insult ouer the crueltie of Tyrants and after a sort exasperate it ſ Tertullian in Apologet. ad Calcem Cruciate torquete damnate atterite nos Exquisitior quaeque crudelitas vestra illecebra est magis sectae
and full deliuerance from sinne and miserie Well therefore may wee make this hopefull expectation of Christs comming to Iudgement a worke and fruit of Faith See we the second branch wayting the Lords leysure and that with heartie contentment This is apparently a fruit of Faith whether we consider First the generall description of it as it is in practice of Saints Secondly or the great opposites of contentment which onely Faith masters He that beleeues i Isai 28.16 makes not haste that is is contented to wait the Lords leysure for deliuerance proportionally for all blessings that he hath promised but weigh especially the many impediments of contentment wee shall confesse it is a worke of extraordinarie faith comparing the miseries Gods children here feele with the freedome Christs comming brings with it First what a vexation is it to Gods children to dwell in the world as k 2. Pet. 2.8 LOT in Sodome where what they see and heare is welnigh nothing but vanitie and vexation of Spirit l Psal 120.5 6. Wo is me said DAVID that I am constrayned to dwell with MESHECH and my Soule hath too long dwelt with him that hateth peace When withall a man considers what accompanies Christs second comming separation m Mat. 25.32 of Goates from the Sheepe gathering all that n Matt. 13.41 offends out of his Kingdome must it not be acknowledged great faith that works contentment Secondly adde vnto this consideration of other afflictions the portion of Gods children in this life though when we compare them with the glorie that shall be reuealed we cannot but say with AVGVSTINE Hic vre hic seca vt in aeternum parcas yet when we meditate the promise of o Apoc. 14.13 resting from our labours and p 21.4 hauing all teares wiped from our eyes doe we not sometime wish in our weaknesse that Will of GOD for protracting our troubles altered and what but Faith can calme our discontentment Thirdly but that miserie of miseries the remaynes of sinne the rebellion of nature against grace whom doth it not in a holy manner discontent who blames Paul if hee q Rom. 7.24 crie out for deliuerance or any for hastening of our full deliuerance who had not rather if the Will of GOD were so presently exchange necessitie of sinning for necessitie of obeying infirmitie for power imperfection for perfection of righteousnesse yet Faith teacheth to rest contented with this Will of God and what but Faith can doe it and this perswasion that euen this delay workes some way to our good Thirdly the last thing in this wayting is Continuance in Gods seruice notwithstanding afflictions be our portion and the promised recompence so long delayed I should haue faynted in my affliction but that r Psal 27.13 I verily beleeued to see the goodnesse of the Lord in the Land of the liuing And looke to the present condition of GODS Saints it shall be found oft such that they must beleeue one contrarie in another that there is a reward for the righteous when they feele nought else but miserie that God forsakes not when hee forsakes What can make vs in that state hold out our holy courses but Faith and perswasion of GODS Truth and loue and power to doe exceeding abundantly aboue all that wee can aske or thinke yea contrarie to all that wee can see or feele And this made Paul say Wee Å¿ 2. Cor. 5.7 walke by faith not by sight Vse Let vs by this as by former euidence examine truth of our faith It is a precious vertue where it is in soundnesse but in opinion of it how many are deceiued In the last particular let vs lay our search Let mee say to you as Paul to AGRIPPA King AGRIPPA beleeuest thou the Prophets Beloued Christians beleeue you in the Lord Iesus I would I could answere my selfe for you as Paul doth for Agrippa I know you beleeue But this once I know as SALOMON Euery man will boast of his owne righteousnesse of his faith t Prou. 20.6 but where may wee find a faithfull man a true Beleeuer I will tell you how you shall know them Seest thou a man holding his course steddy in Christian practice though hee meet with afflictions neuer so many for the hope sake layd vp for vs in Heauen say of him in thy Charitie That man hath faith feelest thou in thy selfe that stedfast and vowed resolution though the Lord should prolong thy life to the Comming of his Sonne to Iudgement and in all that time presse thee with afflictions yet for that hope sake so farre from enioying thou resoluest to cleaue to thy God blesse God for the gift of faith to thee I dare say it is u Philip. 1. vlt. giuen to beleeue in the Lord Iesus Search euery man his heart how in this particular it is affected Infirmities in practice wee shall find many resolution in the mayne if wee finde Lord what comfort haue wee I leaue it to euery mans serious examination wishing to you all this peoples measure of Faith in hopefull expectation patient wayting for Christs Comming firmest resolution to breake thorow the temptation of long delay notwithstanding afflictions that accompanie Gods seruice Obser The place is whence Christ expected to come where he yet resides is next intimated from Heauen Obser Belike then this Iesus is now resident in Heauen and so shall be in respect of his humanitie till x Act 3.21 the time of consummation The Heauens must contayne him till the time that all things bee restored y Col. 3.1 Aboue Christ now sits at the right hand of his Father from z Phil. 3.20 Heauen wee looke for the Sauiour And is it not strange men in so many things orthodoxe should dreame of Christs bodily presence perpetuall vpon Earth And that his humane Nature as his Deitie fils Heauen and Earth what then is become of that himselfe spake in the dayes of his flesh The poore yee shall haue alwayes with you a Mat. 26.11 Me not alwayes And It is expedient for you that I b Iohn 16.7 goe away How is it that the Scriptures send vs to seeke him in Heauen and thence to expect him Forsooth visibly hee is in Heauen inuisibly euery where Belike then his Ascension into Heauen is nothing but his vanishing out of our sight hee neuer left the Earth but only vanished like some Phantasme out of his Disciples sight Let vs bee content with the simplicitie of Scriptures and seeing they teach vs to looke for him from Heauen thence let vs exact him His description followes First by his adioyned raysing from the dead inserted as an establishment of that hope notwithstanding his death Secondly but specially by his effect as comfortable as any is or can be to vs naturally the Children of wrath Wherein consider wee First his action deliuerance or rescue Secondly the propertie he hath in it Iesus who deliuereth Thirdly the persons
yea one from the dead yea an Angell from Heauen should tell him that to morrow should be his Iudgement Questionlesse it is truth Nothing teacheth such men faith but sense It is questioned amongst Schoolemen whether the faith that Iames affirmes Deuils to haue bee faith in propertie of speech or not And they resolue no for they beleeue not what God speakes because hee speakes it but because they feele it And like commonly is the faith that Reprobates haue of any truth supernaturall sense is their only reason of beleeuing and by euents only they giue credit to Diuine Predictions How often threaten wee out of Salomon The x Pro. 23.21 Drunkard shall be clothed with rags A y Pro. 21.17 louer of pastime shall bee poore The z Pro. 6.26 Where shall bring to a morsell bread Yet who beleeues our report till hee feeles his pouertie seize on him as an armed man And thinke you in case the time were reuealed the Sonne of man when hee commeth should finde faith on Earth In Reprobates little or none neuer a whit the more for the Lords reuealing the time of his comming I say then as Abraham When the Glutton thinkes so much power in a Messenger from the dead to worke faith in his brethren nay sayth ABRAHAM a Luke 16.31 If they heare not MOSES and the Prophets neyther will they beleeue though one come from the dead So if while the comming is certaine the time vncertaine they repent not neyther would they repent or beleeue though the Lord had reuealed the day and houre of his comming to Iudgement Lastly consider of this pretended expediencie but by this Reason Some hundreds of yeeres are past since Peter said b 1. Pet. 4 7. The end of all things is at hand wee see or may see a sensible decay and languishing through age in this vast bodie of the World How is the strength of the Earth worne out with long trauell to bring forth fruit for the vse of mans life the other creatures how are they feebled since their first originall Yea how many signes of Christs second comming haue beene euidently accomplished in our eyes c 2. Thess 2.3 8 Apostasie from the faith reuealing of that man of sinne his consumption in a great measure by the breath of the Lords mouth And yet who almost bethinkes him of preparation against that Day and rather liues not as if Death and Hell and Iudgement were all but Fables To conclude this point therefore as great and farre greater expediencie there is not of concealing as of reuealing the time of Christs second comming to Iudgement And the conclusion I hope is cleere The and season of Christs last comming is amongst Gods secrets knowne to no man nor possible to bee knowne by Scripture Reuelations Vse Where comes iustly to be taxed the curiositie should I say or licentious boldnesse of such as haue in this point presumed to haue an eye where the Lord hath no tongue to inquire into this secret and vpon inquirie presumptuously to determine of the time of Christs second comming and of the end of the World All Ages haue beene pestered with such wits diuerting mens mindes from preparation to meete the Lord to vaine speculations of things vnreuealed and therefore vnprofitable Amongst Philosophers serious contemplatours of of the Worlds fabrique the originals course and state thereof specially the Mathematicians and Star-gazers as the Prophet cals them tooke vpon them to determine the question as Tully sayth they conceited Magnum quendam Annum a great Yeere wherein all the Starres should returne to the originall site and position when that Yeere came should be the end Macrobius calculates this Yeere to consist of fifteene thousand Sun-yeeres Others of the same Heresie allow it thirtie sixe thousand Sun-yeeres They haue calculated belike the Natiuitie of the World as they vse to doe of men and thereby found out amongst the Starres what wee cannot find in Scriptures the precise time of the end of the World Amongst Iewes the prophecie of Elias as they say the Thisbite as we the counterfeit goes current alloting to the continuance of the World sixe thousand yeeres Sexerunt Annorum millia huius mundi Duo millia inane Duo millia lex Duo millia Christus postea finis from them it seemes Lactan. de diuino praem l. 7. c. 14. Lactantius and Hierome receiued that errour and haue added their explication to make it more plausible The sixt thousand yeere is not yet absolued that time once expired the consummation must needes be and the restoring of all things to a better state what is the Reason In six dayes God made the World rested the seuenth therefore must the World continue in this state sixe thousand yeeres and then be restored for with God a thousand yeeres is as one day one day as a thousand yeeres Within our owne remembrance Osiander Napier and sundry others haue busied themselues much in that question and determined too peremptorily of the time of consummation O curious wits of men not contented with things reuealed and necessary they must needes search into Gods secrets Cui bono was the old saying but to breed questions without end rather then godly edifying which is in faith Holily spake hee that said in this point Libentèr ignoro quod me scire Deus noluit I am willingly ignorant of what God would not haue mee know And know wee there is an holy ignorance beseeming Gods Children in things that hee hath pleased to secret vnto himselfe As holily may wee bee ignorant of what is concealed as wee can comfortably know what God hath reuealed Hereof thus thinke sith the Apostle so teacheth it is amongst those d Deut. 29.29 secrets that belong to God Vse Let vs leauing these idle and curious inquiries take notice of the dutie concernes vs in respect of the vnknownnesse and suddennesse of Christs comming as our Sauiour commends it vnto vs First e Mat. 13.35 To watch continually because in an houre when we thinke not of it the Lord shall come thus conceiue it that wee should stand in continuall expectation of it thinke of euery day as if it were the last Day of the World wherein Christ shall come to Iudgement As Hierome professed whether hee did eate or drinke or whatsoeuer hee did else hee thought he heard that terrible Trumpe sounding in his eare Arise yee dead and come to Iudgement Oh that there were such hearts in vs that the Swearer could thinke It may bee the LORD will now come if not to the Generall yet to my particular Iudgement his wrath may seize on mee euen while the Oath is in my mouth and then what shall become of my poore soule that the Drunkard would thinke the Iudgement may come euen betwixt the cup and the lip as on f Dan. 5.5 6. BELSHAZZAR in the middest of his iollitie But alas Brethren how mocke wee at the mention of that day as those in
Peter or as Amos speakes Put farre from vs the Day of the Lord and say as those in EZECHIEL The Iudgement is for a long time hereafter and with the euill seruant thinke our Master will deferre his comming There is no so great cause of securitie as this whereas alas wee know not whether hee will come euen this houre if not to the generall yet to our particular iudgement There is nothing more certaine then that the Lord will come nothing more vncertaine then when hee will come that the certaintie of his comming and the vncertainty of the time might alwayes keepe vs in expectation A second duty that concerne vs in this respect whereto this expectation is subordinate is preparation and furnishing our selues with those things that may with comfort present vs to the face of the Iudge They are three especially First Faith g Luk. 12.35 40 to receiue and make ours the righteousnesse of CHRIST Secondly h Phil. 3.9 Repentance from dead workes Thirdly i Acts 3.19 Diligence in our generall and particular callings Blessed is the Seruant whom the Lord when he commeth shall find so doing VERS 3. For when they shall say Peace and safety then sudden destruction commeth vpon them as trauell vpon a woman with child and they shall not escape THe Apostle in this verse continues the explication of his former conclusion withall describing first the state of the times Secondly the effect of that second comming of Christ toward the wicked the state of those times is this they shall be full of securitie Thirdly the effect that Day brings to the vngodly is destruction amplified by three circumstances It is first sudden secondly painefull thirdly ineuitable For the first the note is this Wicked men are neuer more secure then when their destruction is neerest neuer neerer destruction then when they are most secure Thus was it with k Luk. 17.27 28. the old world thus with Sodome and Gomorrhe Saith Agag when he is going to execution l 1. Sam. 15.32 The bitternesse of death is ouer See m Dan. 5.4 30 BELSHAZZAR inter pocula surprised by the Persians Generally saith Iob of Epicures They spend their dayes in wealth and n Iob. 21.13 in a moment goe downe to Hell No maruell first height of security growes from height of infidelitie and contempt of Gods threatnings Faith breeds feare the more we beleeue the more we trēble at Gods Iudgements o 2. King 22.20 as IOSIAH All security comes from infidelity height of security from height of infidelity No maruell if the Lord now hasten his wrath to iustifie his truth and to teach them by sense what they would not learne by his Word Secondly besides there is a consequent of extreme securitie mentioned by Moses vpon which followes destruction immediatly h Deut. 29.18 It is p adding drunkennesse to thirst Whē they once begin to blesse thēselues in their iniquitie to say they shall haue peace though they walke on in the stubburnnesse of their hearts then they grow insatiable in their sinnes Whiles any faith or feare of God is left in the heart there may perhaps be a thirsting after the pleasures of sinne but no satiating of the inordinate desire of euill That feare remooued a man becomes as vile in action as in affection glutting himselfe in the sinnes that before he longed after but for some kind of feare durst not commit It argues therefore a ripenesse of sinne and q Gen. 15.18 filling vp the measure of iniquitie high time now for the Lord to proceede to vengeance Vse Wherein as in a glasse wee may see the dangerous estate of this Kingdome and State wherein wee liue As there are many things that may occasion vs to expect Gods heauy indignation r Gen. 15.13 as first ripenesse of iniquity in all degrees of men Secondly the little or ſ Amos. 4.11 12. no profit we haue made by former Iudgements Thirdly the taking away of so many of Gods seruants no doubt t Isai 57.1.12 from the euill to come so nothing more then the generall security we liue in I cannot thinke the great Day of the Lords comming is so nigh as to fall within the age of a man because I yet see not the u Rom. 11.15 26. Iewes calling accomplished But sure I am perswaded there is some heauy wrath of God approching vs. So generall is the securitie wee are most ouertaken withall Let a man in his mind walke thorow the earth as the Angell he shall find as hee x Zech. 1.11 the whole earth sitting still and being at rest Nothing almost now heard of but the peace God hath pleased to settle in our borders and the concord wee haue with all Nations round about which makes vs as it is said of the inhabitants of Lachish dwell securely It shall behooue Gods children to take notice of it And let the security of others worke our feare and trembling and humiliation before the Lord that if it be possible we may finde a y hiding place in the day of the Lords anger z Zeph. 2.3 Secondly This also may teach vs as Dauid least to feare men when they least feare before God their very securitie is a token their destruction is not farre off z Psal 49.16 Be not afraid when such men are made rich and when the glory of their house is increased God sets them aloft a Psal 73.18 in slippery places that he may cast them downe into desolation Thirdly Flie security he is blessed saith SALOMON that feares alwayes if any thing set thee safe from the sense of euill it is the feare of euill The effect that Day brings to the wicked is destruction Touching the Nature of it may be some question some desiring to be Atheists to rid their conscience of all feare of wrath that they may sin securely so conceiue it as if it were an vtter abolishing of their being making in that respect the state of man all one with the condition of beasts See we what Religion and reason teach touching death and destruction of men That neither death nor Iudgement brings with it destruction of Nature and abolition of being Scriptures and Reason teach abundantly First If Gods children had hope in this life onely they were b 1. Cor. 15.19 of all men most miserable as hauing least taste of the comforts of this life And if there be not a vengeance laid vp in store for the vngodly after this life they were of all men the most happie that here liue in iollity come in no misfortune as other men and at death cease to bee and so to bee miserable Now farre be it saith ABRAHAM that c Gen. 18.25 the Iudge of all the world should not do right so order the state of things that neither here nor hereafter should bee reward for the righteous nor vengeance for sinners Secondly No other in likelihood is the destruction
vnto vs Whoso turneth his eare from hearing the Law r Pro. 28.9 euen his prayer shall be abominable Secondly let not that censure passed by our Sauiour vpon Contemners be forgotten equalling this sinne with the crying sinnes of Sodome and protesting that the damnation of Å¿ Matth. 10.15 Sodomites shall be more tolerable then that of desperate contemners Thirdly remember that sweet reason of Saint Iames exhorting to receiue the Word with meeknesse It is t Iam. 1.21 able he saith to saue your soules I adde more out of Paul it is u Rom. 10.14 necessarie to the sauing of your soules so necessarie that without it none are ordinarily saued VERS 21. Prooue all things hold fast that which is good THe former Precept inioyned diligence in hearing here are prescribed First discretion in iudging Secondly constancie in retayning what vpon triall shal be found currant Prooue all things The question here is whom this Prescript concernes Bellarm. de Laicis lib. 3. cap. 21. there be that limit it to Bishops and Pastors of the Church and such only as they shall for that purpose associate to themselues Wee may not thinke this Prescript extended to Laicks as if the Apostle would permit to euery Cobler triall and examination of his Pastors doctrine Truth is God hath not made the people Vmpires of our doctrine nor giuen them supreme arbitrement of our gifts or teaching their x Rom. 10.17 faith comes by hearing and what euer knowledge they haue they haue by the Ministerie It is their sawcie arrogancie that assume power determinatiue and take libertie in conuenticles of themselues to passe sentence definitiue of Truth or falsehood in their Pastors doctrine A course more Christian were in matters of doubt to craue cleerer euidence of the Minister at least to aduise with other more iudicious of that calling that still y 1. Cor. 14.32 the spirits of Prophets might be subiect to Prophets Howbeit they incroach too farre vpon the peoples libertie that denie them all power of examination which circumstances of this Text and other passages of Scripture cleerly affoord them For first to whom belong those other Prescripts of praying and praising God of attending to prophecie belong not these to the people how then may wee imagine this Prescript onely cut off from the rest and limited to Pastors of the Church Secondly speaks Iohn to Pastors only when he commands to z 1. Ioh 4.1 trie the Spirits whether they be of God Thirdly the Nobles of Beraea are a Act. 17.11 commended for this prudence Fourthly Paul prayeth for this grace amongst others to the people that they may be b Phil. â— 9 10. able to discerne the things that differ Vainely is the abilitie desired if there be no libertie permitted to vse it Thinke it therefore spoken to you also the people of God and thence learne Vnto diligence in hearing to adde prudence in discerning so Iohn also aduised not to beleeue euery spirit c 1. Ioh. 4.1 but to trie the spirits if they be of God wherefore to Iewes the Lord prescribed d Deut. 13.2 3.18.2 22. rules to iudge Prophets by and caused his Word to be written to be the Canon and measure of all that vnder pretence of truth is deliuered to the Church of God Necessitie of the duetie Scriptures presse by Reasons First shewing vs the common lot of the Church to be e 2. Pet. 2.1 1. Ioh. 4.1 pestered with false teachers By Ieremie the Lord complaynes him of false prophets f Jer. 23.16 that published the visions of their owne braine by Micah of some g Mic. 2.11 walking in the spirit but lying falsly PAVL of false apostles deceitfull workers transforming themselues into the Apostles of Christ Saint Iohn of Antichrists many pettie Antichrists euen then gone out into the world In after-times flowed into the Church a streame of Heretiques All Ages groned vnder the burthen of them till at length rose vp that grand Antichrist framing vs a faith made vp of nothing but fragments and scraps of ancient Heresies And haue not our owne eyes seene sprung vp peruerse men teaching peruerse things I would I might not say peruerting the faith of some through want of prudence here prescribed and skill to trie the Spirits Saint Paul giues reason of that prouident whether appointment or permission of God that the approued amongst vs may be knowne Saint Austin obserued another benefit hence ensuing August de Genesi cont Manich would God it had place amongst vs Vt cum insultant nobis interrogant nos ea quae nescimus vel sic excutiamus pigritiam diuinas Scripturas nosse cupiamus how-euer this prudence it should force vpon vs to consider our steps and not as the Foole in SALOMON to giue credence to euery thing published vnder the name of Truth Secondly Euen the most holy and most vpright in heart are but in part enlightned that though it may be supposed they would not wittingly misse-leade vs yet through remaynes of ignorance the mother of errour they may taint our iudgements and h 2. Cor. 11.3 corrupt our minds from the simplicitie of the Gospell Prophets and Apostles onely excepted there scarce euer was Teacher in the Church so venerable for learning or sanctitie but had his errours as naeues obserued in him Saint Augustine reckoned the most iudicious amongst the Ancients hath his errours obserued both in iudgement and practice his mistake it was that Christ pressing necessitie of eating his flesh and drinking his bloud intended the Sacramentall eating thence grew his errour of Infants admittance to the Sacrament of the Supper and how deuoutly prayed he for his Mother Monica deceased Cyprian a blessed Martyr yet held a nullitie of Heretiques baptisme maintayned stifly rebaptization Saint Hieromes learning who reades him but admires yet how contemptuously speakes hee of the Marriage bed how dotes he on the merit of Virginitie To say in a word Saint Augustine freely confesseth his errours and frailtie his second thoughts wiser vttered his retractations his conscience of weaknesse permitteth to his Reader libertie of iudgement It will euer be true i Rom. 3.4 Euery man is a Lyer Euer the priuiledge of Apostles and Prophets to be guided by an infallible and vnerring Spirit Let no mans learning or sanctitie so farre forestall vs as without tryall to admit whatsoeuer he speaks therefore because he speaks it Thirdly It is a rule in the Apostle Our Faith may not rest on men but on the Lords authoritie the prime obiect of Faith is Veritas prima and whoso hath no other ground to rest on in beleeuing saue the authoritie of men hath no faith but meerely humane We haue heard the duetie and necessitie of it the limits and cautions in performance are these First that principles must rather be maintayned then examined or disputed there are truthes cleere and euident by their owne light of which it were madnesse to
of the Church What should I speake of our murmuring vnder the Crosse and quarrelling at the dispositions of GODS Prouidence as if that endlesse Wisdome had beene ouer-seene in ordering vs by a Acts 14.22 tribulations to enter into his Kingdome A Strawberie way to Heauen had beene much better and the greene Meddow in Cebes his Table then these thickets of bushment and ascent of craggie Rockes that lead to vertuous happinesse I confesse we haue many ambitions of suffering ioying in tribulations for the Catholike Cause and that which some call the cause of the Gospell Who maruels when they haue thē sweetned to the sense of carnalitie by them their portion is made fat and their meat plenteous Prisons they find affording more meanes of enlarging their Temporalities then houses of greatest freedome or Pulpits of largest Elbow-roome In none of these find I a sample to this patterne yet are there I doubt not but can say they ioy in tribulations because they see glory comes to GOD by giuing testimonie to his Truth and good to his Church by confirmation of weakelings Obser The particular now followes In much affliction with ioy c. So true is it that Gods Word receiued with an honest and good heart brings with it sweetnesse enough to digest all the sowre and bitternesse of afflictions that attend it compare Psal 119.50 Vse And oppose it to the delicacie of flesh and bloud and that scandall of the Crosse deterring many after conuiction to embrace the faith Obser Note herewithall the difference betwixt afflictions for sinne and persecutions for Righteousnesse those are iustly Deboras these seldome or neuer want their comfort vsually are attended with ioy and reioycing As b 2. Cor. 1.5 our afflictions abound so also our comforts if not in sense yet euer in the cause How many causes of Ioy bring they to the soule First we are hereby conformed to c Mat. 5.12 Heb. 2.16 Iohn 15.19 1. Pet. 4. the Prophets and righteous men that haue gone before vs yea to the Prince of our Saluation Secondly they are pledges to vs of our d Acts 5.41 choosing out of the World and of our walking with a right foote to the Gospell Thirdly of our more then ordinary Grace e Rom. 3.4 wee are in with our God when he chooseth vs to be his Champions Fourthly meanes of how many gracious gifts their exercise at least and confirmation and increase Fiftly yea f 2. Cor. 4.17 worke to vs after a sort that inualuable Crowne of Glory What coward may not this encourage to resolution vnder the Crosse his comforts are proportioned to his afflictions Gods loue is neuer more plentifully g Rom. 5.5 shed abroad in our hearts then in our afflictions for righteousnesse to say truth what should dismay vs Is it loue of ease that is carnalitie Doubt of successe that h 1. Cor. 10 13. is infidelitie suspition of weaknesse we know who hath said his i 2. Cor. 12.9 Grace shall be sufficient and he perfits power in weaknesse Prouided alwayes as Peter giues the caution or cause of suffering be good If we suffer k 1. Pet. 4.15 as euill doers if but as busibodies what thanke or what comfort haue wee if for the Name of Christ happy are we Verse 14. the Spirit of the glorious God resteth vpon vs. It is not the paine but the cause that makes the Martyr said the Martyr Cyprian Not to bee reuiled or imprisoned to lose liberty liuing no nor life sorts vs to Prophets that were before vs except perhaps Priscillianists and Donatists and Trayterous Iesuites may be thought consorts of Prophets but to suffer as Prophets for l Mat 5.10 Righteousnesse I know some men ambitious of suffering I aduise them to prouide that their cause and calling too be warrantable I cannot else warrant them comfort in their afflictions I should tremble at the crosse layd on mee for sinne and bee iealous of my strength yea in the best cause where I had needlesly thrust my finger into the fire yet would hope m 1. Cor. 10.13 of issue to be giuen with the temptation where I see good cause and calling to suffer for I know Him faithfull that hath promised VERS 7.8 So that yee became ensamples to all that beleeue in Macedonia and Achaia For from you sounded out the Word of the Lord not only in Macedonia and Achaia but also in euery place your faith to Godward is spred abroad so that wee neede not speake any thing THE connexion framed by others I motion not thus I conceiue the Apostle amplifies their faith and patience by the measures thereof such were their proceedings therein or rather such the specialtie of Gods fauour in the distribution such that though they came after others to Christ yet became they presidents to their precedents so richly endowed that it might well beseeme their Ancients to make them their patternes The amplification stayes not there but addes mention of the Churches whom they had out-stript All that beleeued in Macedonia and Achaia And because it might seeme strange the notice of a Church so newly planted should so farre bee divulged a greater wonder Paul mentions no wonder but truth In euery place where he came heard he report of their Faith though further remote then Macedonia their Countrie and their Neighbour Region Achaia The particulars of their commendation here touched are these First their precedencie in Faith to their Ancients the Churches of Macedonia Secondly the famousnesse of their gracious estate and practice Thirdly their propagation of it to others Types In gracious practices it is not enough to be followers and of the company but we should striue to become precedents and Presidents vnto others In Religion it should be who may goe formost That was the blessed state of Iohn Baptists times the n Matt. 11.12 Kingdome of heauen suffered violence and the violent tooke it by force it was who might throng first in for a share in the Gospel As Souldiers at the surprizing and ransacking of some wealthy Citie where the prey is made free striue who may come first to the spoile so was it in Iohns dayes for this rich treasure of the Gospell so should it be now S. Paul for common gifts giues charge to striue that wee may excell And weigh these Reasons First good and euill things haue their measure of graduall quantitie according to the greatnesse of their effects An euill thing the more it hurts the more euill it is and more damnable in the Ring-leader A good thing the more it profits the better and more beneficiall to the first beginner It much amplifies the prayse of Corinthians compassion that they were so forward because their o 2. Cor. 9.2 zeale had prouoked many Secondly God hath pleased for our encouragement in this kind to expound vs different measures of heauenly rewards to be proportioned to our measures of grace and exercise thereof that
the doctrine of the Churches to haue proceeded from God thus answers Hee that sees the world beleeue and himselfe beleeues not is himselfe a strange wonderment so hee that sees Gods Church suffer such tortures for the Word of God and yet questions the diuine Authour thereof is a maruellous or rather a monstrous Atheist It is a question ordinarie amongst Schoolemen whether the iustification or conuersion of a sinner be a worke miraculous they say no though they acknowledge therein something aboue nature yea against particular nature Quid maius potest esse prodigium quà m sub momento breuissimo ex rapacissimis Publicanis Apostolos fieri ex persecutoribus truculentis praedicatores Euangelij patientissimos reddi ita vt eam quam persequebantur fidem etiam effusione sui sanguinis propagarent saith Cassian Vse And if there were nothing else this mee thinks should settle the veriest Atheist in perswasion that the doctrine of Scriptures came out from God To Gods children let it be a settling of their Faith that it neuer wauer about this principle Obiect Lest any say The Argument is not demonstratiue in as much as Priscillianists Donatists other Heretiques haue resisted vnto sheading of Bloud to maintaine their Heresie and Superstition Answ We confesse there are amongst Heretiques men strongly deluded and euen ambitious of suffering Yet betwixt the Deuils and Gods Martyrs these differences are obseruable First in the manners and conuersation of one and other to the eye of Naturalists euident Priscillianists were knowne to be men of vicious life and in matters of Oath and Religious Hypocrisie professedly impious To Christs Martyrs their persecutors haue beene forced to giue testimonie of their honestie Pilate could say of our Sauior c Luk. 23.4 I find no euill in this man Lysias in Paul findes d Act. 23.29 nothing worthie of Death or Bonds Pliny to Traian giues testimonie of Christians in offensiue life except in matter of their Superstition as he calls it they were vnrebukeable A second difference ariseth from measure of their passions and patience where Storie and Experience giues eminence to Christians Sawes and Spits and Gridyrons were tryals peculiar to Christians neuer was Christian seueritie so sauage against Heretiques as was Heathenish or Hereticall Crueltie against Gods Children vnder which notwithstanding their patience was perfect to the astonishment of Beholders who can sample amongst Heretiques that of Lawrence on the Gridyron daring as it were the Tyrants malice Assum est inquit Ambros Offic. lib. 1. cap. 41. versa manduca Ita animi virtute vincebat ignis naturam saith S. Ambrose The power of the Word of God we haue thus seene in generall as it is obserued by the Apostle and inferred to be so mightie in this people so let vs view it It wrought effectually in this people for they imitated the Churches in suffering Obser That man may say indeed the word is mightie and effectuall in him with whom it preuailes so farre as to make him a willing sufferer for the Truths sake Something it is when it works Faith and Obedience in dayes of ease yet in some reuolts it hath thus farre preuayled To whom it is giuen not only to beleeue e Philp. 1.29 but contentedly to suffer for the Name of Christ theirs is the priuiledge The hardest point of obedience is to obey in suffering f Mat. 20.22 Can you drinke of my Cup said our Sauiour to his ambitious Disciples that is the tryall Reasons First Naturally wee loue ease and there is nothing more hard to flesh and bloud then passions and patience Wherefore herein haue beene noted the foulest fals of greatest Saints Secondly Besides in that case a man must sometimes transcend sense and whatsoeuer this World affords to sustayne him beleeuing one contrary in another as that hee raignes as a King whiles hee suffers as an abiect Miscreant Vse This make we our Touch-stone to try truth of Conuersion by power of the Word of God Many are the effects it hath in the hearts of Cast-awayes it humbles comforts reformes them in a measure Thus farre it preuayles with few or none of them to make resolute to suffer for the Truth Faith and Repentance are the rifest things in Profession then patience in affliction or resolution to suffer no vertue more rare Vsually wee desire to indent with the Lord and so far as may stand with commodity reputation loue of Neighbours so farre only are we for the Gospell Remember who said g Luke 9.23 He that takes not vp his crosse to follow Christ is not worthy of him whoso doth it not daily in the preparation of his minde is no meet Disciple for him The amplification of their sufferings is by comparison of likes they suffered as others the points wherin they resembled are First the passions same things Secondly qualitie of persecutors from like men their owne Countrimen This latter brought to amplifie their patience there being no vnkindnesse that goeth so neere as what proceeds from men linked to vs in bonds of Nature Amitie or otherwise Obser Considering the persons Authours of their vexation me thinkes I see the vnlimited violence of a Persecutors malice against Gods Children for truths sake It knowes no bonds of Nature or Amitie breakes furiously thorow all to wreake it selfe vpon the Truth Neyther Country nor Friendship nor Kinred nor any thing that a Persecutour respects in his malice Here a mans chiefe enemies are they of his owne house h Luke 21.16 Father against Sonne Sonne against Father Parents and Brethren betray and persecute to death How neere was the Tye betwixt Saul and Dauid by Kindnesse and Affinitie that is no restraint to Sauls malice neerer that betwixt Cain and Abel yet inhibits not from cruell Murther In all experience no Hatred so deadly as what ariseth for cause of Religion whether the cause be this that the Lord thus punisheth the contempt of Religion in Persecutors giuing them vp to bee voyd of naturall affections or what else I know not once this I know the greatest amongst spirituall Plagues are reserued for Persecutors and it is i Rom. 1.31 no small wrath to haue Nature so farre depraued Vse 1 First Let it serue for caution to all guiltie of Persecution to all to take heed how they harbour malicious minds against the Gospell lest they prooue Monsters in Nature Were it not a wonder and astonishment to see a Mother become the Murtherer of her own son c Certainly that malice that growes vpon point of Religion is vnlimited and knowes no stay till it make men Monsters in Nature Vse 2 Secondly Let no man thinke strange concerning this try all as if some new thing were come vpon him It is bitter I confesse to see naturall Loue turned into vnnaturall Enmitie But remember who said When k Psal 27.10 Father and Mother forsake me the Lord takes me vp And he that in such case hates not Father for
aboue a 1. Cor 13.9 knowledge all gifts c. to be in this life made perfect Petrus mergitur meretur audire modicae fidei Hierom. si in illo modica in quo magna sit nescio Defects of Faith are of two sorts First Actuall Secondly Possible and of both kinds are found in the First Matter Secondly Measure of beleeuing Defects in the matter thus conceiue when some points of Faith knowne and beleeued there are others either vnknowne or not beleeued Thus was the Faith of some in Corinth defectiue in the Matter the Article of Resurrection being doubted of or denyed And Peter till farther instruction b Act. 10.14 remayned doubtfull of the abrogation of the Law and breaking downe of the partition wall Secondly in the Measure of beleeuing And that in all the parts of Faith thus numbred by some First Knowledge Secondly Assent Thirdly Adherence First Knowledge Faith the more implicite the more defectiue the more explicite the more perfect The lesse distinctly Articles of Faith are vnderstood the more implicite and defectiue is Faith Faith true for the substance may be where the points of Faith are but confusedly vnderstood whiles Assent is giuen to what is knowne particularly and in grosse or vniuersally to what is vnknowne so farre as it is carried vnder the notion of diuine reuelation Inasmuch as our c 1. Cor. 13.9 knowledge of things reueyled is much what indistinct our Faith must be acknowledged implicite and defectiue Secondly Assent In the measure of assenting like defects are euident in the generall how d See Psal 37. 77. doubtfull and euen tremulous is our assent especially in temptation For our owne particular there liues not the man so trustfull that beleeues and doubts not that viewing his imperfections is not forced to crie out e Mar. 9.24 Lord helpe mine vnbeliefe Thirdly Adherence There is easily apprehended by a Beleeuer an excellencie and goodnesse in the things propounded to be beleeued whereby the will is drawne to cleaue to the goodnesse of that Truth apprehended by the vnderstanding yet earthly mindednesse so swayes with most that the resolution seemes difficult to leaue all for Truths sake and f Act. 11.23 with full purpose of heart maugre all misfortunes to cleaue vnto God All which considered who amongst vs dares challenge such perfection of Faith as hath mixture with no defects Who can say he vnderstands all yea almost any point of Faith so fully that nothing may be added to his distinctnesse of vnderstanding In the part of particular assurance some Fooles I haue heard boasting of vndoubtfulnesse for the matter of their owne saluation but haue presently remembred that in the prouerbe Emptie vessels sound lowdest they most vaunt of Faith that haue least experience in the practice of it Neuer mettest thou with temptation that could shake thy faith neuer with corruption so rebellious and masterlesse as to make thee question truth of mortification Thou art I dare say another Abraham or else an Hypocrite in beleeuing It is well if in these dayes of peace we haue resolued to put on vs that pious kind of crueltie to neglect Father and Hieron Mother Wife and Children for Christs sake and the Gospell in case the Lord shall call vs to that tryall But may we not thinke we flatter our selues when wee beginne to halt betwixt God and Baal euen for verbal persecutions how feare we not our earths-quaking when that g Matt. 26.70 Rocke of Faith is shaken with one blast of temptation But suppose thy present wants none yet possibly they may be h Gal. 6.1 Thou maist be tempted ABRAHAM the mirour of Faith had his faultings by partiall Infidelitie Peter in the strength of Faith walks safely on the Sea but at the sight of a storme i Matt. 14.30 31. beginnes to sinke and deserues to heare Oh thou of little Faith What betides any one may betide euery one let vs not bee high-minded but feare Vse 1 The comfort may seeme slender that defects of Faith affoord Truth is no man hath comfort in his defects yet hence ariseth no small solace to consider wee are not alone but haue all Gods Saints partners of like imperfections The same defects are in our Brethren that are in the world that any man may see the falshood of that suggestion there is no soundnesse of Faith because there are defects in beleeuing condemne wee not the whole generation of the Iust as Infidels and faithlesse men they all had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrastled with doubtings It was their happinesse that they so wrastled and finally k 1. Ioh. 5.4 by Faith gate victorie ouer the world Vse 2 Let all vaine Vaunters of perfection be admonished to enter new search of their hearts and tremble proudly to arrogate what the greatest Saints haue disclaymed perfection in beleeuing Thou sayst thou beleeuest vndoubtfully Christ dyed for thy sinnes Thou doest well if thou doest it But feare lest thy faith in the issue proue no better then presumption Behold men of as great obedience more knowledge and conscience wrastle with doubtings thou that hast no care to know God nor depart from euill professest vndoubtfull assurance of Gods loue in Christ qua fide Papists tell vs of a kind of Faith which they call Priuilegiatam Faith with a priuiledge If any such Faith be granted to men profane it is Faith with a priuiledge but from such priuiledge pray wee Good Lord deliuer vs. May I thinke he giues to men so drowned in disobedience such perfection of Faith when his owne children striuing against sinne euen to the shedding of bloud complaine them of defects Is God become a Stepfather to his children Is Faith defectiue Be all exhorted in GODS feare Vse 3 though it haue beene giuen you to beleeue yea and to suffer for his Names sake still l 2. Pet. 3.18 to grow in grace and in the knowledge of our Lord and Sauiour First m Mar. 9.24 pray with the blind man Lord helpe mine vnbeliefe with the Disciples n Luk. 17.5 Oh Lord encrease our Faith Secondly and o 1. Pet. 2.1 long after the sincere milke of the Word that ye may grow thereby the Word was the Seed must be the Food of our Faith Strange is the negligence of many in hearing it seemes through long immunitie from temptations How haue we knowne them as in p Amos 8.11 12. some famine of hearing the Word of God posting from Sea to Sea to heare a Sermon now embracing euery triuiall occasion of absence from the Congregation I say as he q King 20.11 Let not him that girds on his armour boast as hee that puts it off Our warfare is not accomplished howsoeuer we seeme to haue a Truce and to be at peace with the Tempter VERS 11. Now God himselfe euen our Father and our LORD IESVS CHRIST direct our way vnto you And the Lord make you
attained perfection Sith then to helpe all these defects the Ministerie is ordained and by it the Spirit is effectuall who shall dare separate what God will haue ioyned together Answers to the Argument are thus framed first the Apostle must be vnderstood coÌ„paratiuely not as meaning they had no need of his commonefaction but not such need as men auerse from charitie Examples we want not of Sentences many in shew simple and vniuersall yet to be vnderstood ex parte and in comparison If yee were blind yee should haue p Ioh. 9.41 no sinne that is none in comparison not simply none Christ sent me q 1. Cor. 1.17 not to baptize but to preach the Gospell not so much to baptize as to preach Secondly though to instruct them as ignorants was needlesse yet to admonish and excite them as deficient in the measures of loue was not vnnecessarie and thereto tends the correction subioyned Obser Leauing them we take the Obseruation affoorded vs by the Apostle thus Gods teaching is alwayes effectuall and perswasiue it workes what it prescribes God teacheth two wayes first outwardly by his Ministers that is not alwayes thus effectuall secondly inwardly by his Spirit the degrees are two first enlightening the mind to know what by his Ministers he propounds secondly effectuall inclining the will and affectons to embrace and prosecute the duties knowne Euery one that hath heard and r Ioh. 6 45. hath learned of the Father commeth vnto Christ that is beleeueth in him Haec gratia à nullo duro corde respuitur August de praedestinat Sanct. cap. 8. God putteth his Law in their hearts and writeth it in their inward parts and so causeth them to walke in his Statutes Ezech. 36. How the Lord preuailes thus with the will of man is questioned betwixt vs and â—alâ—e Pelagians It pleaseth them that the Lord propounds to vs only pleasing obiects August in Ioan. traectat 26. fit to allure the will as when a shepheard shewes a greene bough to a sheepe or a father nuts and such like pleasances to his child fit to allure them As if there were some fitnesse in nature to be allured with spirituall things and the propension to bee affected with them were not of Gods meere inspiâ—ement and infusion First then said Paul amisse It is God that Å¿ Phil. â— 13 workes in vs to will and doe Secondly and vainely prayeth God to t Heb. 13.21 worke in vs what is wel-pleasing in his sight Thirdly as vnfittingly hath Moses taught the naturall u Gen. 6.5 inclination of the heart to be onely euill Fourthly and Paul put x Rom. 8.7 enmitie betwixt wisdome of the flesh and the Law of God Fiftly the heart saith Ezekiel must be y Ezech. 36.26 27. changed by the Spirit of God before we can walke in the Lords Statutes Sixtly and by old Schoole-Diuinitie the habits of Faith Hope and Charitie are infused rather then drawne out of the power of the soule And this is Gods teaching whereof the Apostle here speakes the giuing of Gracious abilities to doe that which is pleasing in his sight and not onely the exciting of the naturall power of the will and alluring it by pleasing obiects as Semipelagians dreame What euer the maner is the effect and fruit is ablenesse to doe and actuall doing what the Lord thus teacheth So that if any would know whether hee bee taught of God the surest euidence of election and our being within the couenant of Grace his Gracious abilities to holy dueties must be examined It is true of all such that Paul speakes of himselfe they z Phil. 4.13 can doe all things through Christ that strengtheneth them and in comfortable measure practise whatsoeuer the Lord prescribes knowing beleeuing louing obeying the truth So that it is meere hypocrisie that pretends absolute disability Abilitie is of two sorts First complete which is not incident into this life Secondly Competent for acceptation whereof all taught of God are made partakers First a Heb. 13.18 desiring in al things to liue honestly Secondly b Act. 24.16 endeuouring to keepe good conscience before God and man Thirdly c Iob 1.1 eschewing euill and working righteousnesse Fourthly and d Mar. 9.24 mourning for defects in obedience VERS 10. But wee beseech you Brethren that yee increase more and more THe exercise of loue in this people hath beene commended lest the commonefaction might seeme vnnecessary the Apostle corrects himselfe that they might not seeme to haue attained perfection or in no respect to want admonition There is in this verse something tending to their prayse as that to the Brethren of Macedonia their loue was extended something also wherein their defect is noted that to Macedonians onely their countrimen their loue was limited wherefore they are exhorted to increase more and more Obser The increase of charitie may be doubly conceiued It growes first extensiuely secondly intensiuely Extensiuely when it enlargeth it selfe to more persons then at first imbraced Truth is charitie the larger and wider it is the better Therefore yee may obserue restrained charitie alwayes to heare ill in Scripture as in Pharises limiting their loue e Mat. 5.43 to friends and such as were able and willing to f Luk. 6.34 retaliate kindnesse As on the contrary Abrahams beneficence is hereby amplified that it was almost g Heb. 13.2 promiscuous Not but that in some offices and measures of loue some may haue preeminence but vtterly it is a fault amongst vs if any especially of Gods people be excluded Reasons First the neerer wee come to our h Mat. 5.45 paterne in louing the more commendable is our charitie Secondly and to be impartiall in loue is no small euidence that our loue is without dissimulation Vse Be iealous of loue limited to men eminent in Grace or dignitie or linked vnto thee in amitie or cohabitation Some preferment let them haue in measures of loue Yet thinke first the meanest in Christs body are fellow members i 1. Cor. 12.22 and necessarie Secondly and no beleeuer is now k Ephe. 2.13 an alien Thirdly and Religion makes vs l Rom. 12.16 Psal 119.63 equall if it findes vs not so Intensiuely Charitie is conceiued to grow when the feruour of it is increased Such adding to the degrees of Grace receiued is necessary in all gifts most in charitie As being first m 1. Cor. 13. tot most fertile of all good fruits Secondly strongest bridle to corruption Thirdly that which seasoneth all other gifts and dueties Meanes to increase it first Labour to n Ephe. 3.18 comprehend with all Saints what is the height and depth and breadth and length of the Loue of God The more plentifull our apprehension of Gods loue to vs is the more are our hearts enlarged to loue God and his Saints Secondly Emptie thy heart of selfe-loue the bane and breakenecke of Christian Charitie Thirdly Be not curious
Secondly withall to remember what Paul obserued that to the g 1. Cor. 14.30 sitter by may be granted the clearer reuelation Thirdly and what he aduiseth in meekenesse of wisedome to h Phil. 2.3 thinke another better then our selues This obiter onely The substance of duety constantly to hold and maintaine what vpon triall shall be found good so are the precepts frequent i Rom. 12.9 Cleaue vnto that which is good be in a sort glued thereto k Heb. 10.23 Hold fast the profession of your hope without any so much as wauering The constancie required suppose to bee First in Iudgement that it wauer not or be vnsettled l Eph. 4.14 It is childish saith Saint PAVL to be carried about with euery blast of vaine doctrine Secondly in affection that our loue claspe close to truth and goodnesse without separation Therefore said SALOMON m Prou. 23.23 Buy the truth and sell it not Thirdly in practice that we hold our course of holinesse settledly and vnaltered It is discomfortable n Gal. 5.7 to haue runne well and to surcease obedience of the truth First Preuaricators in this point of duety are first Academikes as Bernard well resembles them in matter of Faith and Religion men that loue to be questionists in all things resolued of nothing How many of that humour are amongst vs after so cleare light and reuelation of the Gospel yet to choose their Religion not resolued whether Baal or Iehouah be God whether Protestancie or Poperie be truth Their pretence is the many controuersies vndetermined in the Church Sects so various that they know not which way to take It were well we would once agree amongst our selues Now blessed be God that hath giuen vs well-nigh perfect Harmonie and concent in all points fundamental so that in no matter of foundation is to bee found dissonance in all Churches reformed Some petite differences there are about Ceremonies and matter of Discipline in substance of faith and worship none at all But what when all is granted that there were as many Sects as men in the world First truth is but one though errour be various and manifold Secondly o 2. Pet. 1.19 A most sure word of Prophets and Apostles God hath left vs to bee touchstone of truth Thirdly made gracious promise that they p Ioh. 6.45 shall all be taught of God q Iob. 16 13. led into all necessary truth that in humilitie and loue follow after the truth Fourthly ordained knowledge obedience resolued faith of truth absolutely necessary to saluation Secondly another sort there are of like spirit and resolution though on another ground resolued to resolue of nothing in matter of Religion but according to times and places so to frame and transforme themselues in Religion and worship perswaded that in any Religion may be attained saluation Contra. First then said Peter falsly There is r Act. 4.12 no name giuen vnder Heauen whereby we may be saued but the Name of Iesus Secondly what was the Å¿ Rom. 3.2 preferment of Iews so great aboue Gentiles that to them were committed the Oracles of God Thirdly and how were the Gentiles t Ephe. 2.25 without hope till dayes of New Testament Thirdly To these adde our giddie and inconstant people wherried about with euery blast of vaine Doctrine no weathercocke more wauing or wauering then they Athenians right in Religion to whom noueltie is farre more pleasing then truth or goodnesse And no point of noueltie so strange or singular but they are as ready to embrace as any Phantasticke is to propound u Heb. 13.9 It is good said the Apostle that the heart be established to bee rooted and grounded in loue of the truth It argues childishnesse to be so vnsettled wonne or lost with rattles Fourthly There are are also Aguish Christians whose pietie and deuotion takes them by fits vnworthy the name of Christians how eager so euer while the feruour of this Feuer holds them x Gal. 4.18 It is good to bee zealous alwayes in a good matter fearefull that the Lord notes of Israel Their righteousnesse is as y Hosh 6.4 the Morning Dew Fiftly Deepliest guiltie of transgressing this precept are Reuolters from the Grace of God that hauing knowne the way of truth and quite escaped from those that are in errour are againe intangled to their certaine and most fearefull destruction Of these often before First Meanes helpfull to steddie holding truth and goodnesse receiued First that our resolutions be grounded on knowledge deriued from the Word of God I know that yee z 2. Pet. 1.12 haue knowledge and â—re established in the present truth stabilitie there is none without knowledge There bee that take their faith and Religion on trust from their Teachers hauing no other reason of faith or practice saue the iudgement of men a Inde ver 12. Cloudes without water saith Iude no maruell if they be carried about with the wind Secondly His hold-fast is sure whose loue fastens on the truth Those many seduced by Antichrist are such as receiued not the b 2. Thes 2.10 loue of the truth Knowledge perhaps of truth they haue so cleare that they cannot but acknowledge it and giue way to it in Iudgement Their breake-necke it is that they c Ioh. 3.19 loue not the light nor know how to value that d Mat. 13.46 Pearle of the Gospell The blood of Martyrs that hath sealed this truth issued from that high estimate their loue set on it The Apostasie of so many from Christ to Antichrist proceeds from want if not of knowledge yet of loue to the truth e 2. Pet. 5.3 Ioyne to faith vertue to science conscience Apostasie begins in practice Conscience is first neglected next affection aliâ—ned till at length verie iudgement is blinded and the mind infatuated Therefore made those Heretiques shipwracke of faith because they f 1. Tim. 1.19 put away good Conscience g Heb. 10.25 Forsake not the gatherings together of Saints as the manner of some is There is but a step betwixt them and death The words of the wise are as Goades and h Eccl. 12.11 nayles fastened by the masters of the Assemblies VERS 22. Absteine from all appearance of euill _ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there be that take Logically and thus render From euery sort or kind of euill Euils are various and manifold who can discouer them Sins in euery thing offer themselues vnto vs some palpable so as we may feele them some of a finer thred it is hard to discerne them Sinnes open sinnes disguised Sinnes on the right hand as superstitious scrupulousnesse on the left hand as open profanenesse of what sort soeuer abstaine from Euill He makes conscience of no sinne that makes not conscience of all And hee is in danger of the greatest that beares himselfe in the least But why are we nouellous There are malae res malae