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
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
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
man from sinne to righteousnesse These few Precepts of God saith Lactantius Lactant de falsâ Sapient lib. 3. cap. 27. so change the whole man and make him new that you can hardly know him to be the same A thing which Philosophie hath much laboured in but could neuer atchieue The vtmost their morall wisedome reacheth vnto is this it hides sinnes rather then remoues them Sapientia eorum vt plurimùm efficiat non exscindit vitia sed abscondit These effects of the Word of God are more auayleable to worke this fulnesse of assurance then any testimonie of the Church howeuer magnified by Papists and to say truth a great argument but can an humane testimonie being first variable secondly possibly erroneous giue full satisfaction to the mind that doubteth Iudicent docti And of these euidences of election thus farre out of Pauls appeale to his hearers hearts for record of this Truth occurres nothing that I dare doctrinally deliuer to the Church of God VERS 6. And yee became followers of vs and of the Lord hauing receiued the Word in much affliction with ioy of the holy Ghost ANother probable euidence which Paul followed in his charitable iudgement is here expressed and sets forth their holy practice The other before mentioned were gifts of God seated in the heart the manifestation of them is here explaned The particulars are three First their action they were followers Secondly the patternes they imitated vs and the Lord. Thirdly the thing wherein they imitated or as the words may be also conceyued the Antecedent or cause mouing them to imitation receiuing the Word which also is amplified and set forth to their commendation by mention first of the cause naturally hindring or opposite to receiuing the Word in much affliction Secondly by the manner of it with ioy of the holy Ghost Obser From the coherence and scope of the Text ariseth this obseruation It is something sauouring of Grace and no lesse then supernaturall to turne the apish inclination of our nature to imitation to the conuersation of the Saints and to make choise of them for our patternes The complaint is ancient in Seneca Seneca de vita beata cap. 1. that commonly men liue not ad rationem but ad similitudinem And as beasts follow the droue of foregoers non quâ cundem est sed quâ itur plausibly we thinke best what is receiued by common consent and whereof we haue most examples that error the Heathen noted though the cause thereof he knew not nor obserued all Through the vicious disposition of our hearts it is come to passe that the worst examples haue our greatest allowance and good things therefore seeme euill because practised by good men It argues some change of our hearts naturall temper to choose out best men to be our precedents Besides consider we first the naturall u Gen. 3.15 enmitie betweene the two seedes Secondly how x 1. Cor. 4.13 despicable the persons of Gods children are in the eyes of the world Thirdly the common esteeme of their holy courses amongst men in the flesh censuring them y Sap. 5.4 as madnesse It must needes be acknowledged something more then nature affoords so farre to honour the Saints as to choose them for patternes and so to prefer in iudgement their conuersation as to addict our selues to walke in their steps To which if we adde consideration of the lot of Gods Saints and the hard termes they vndergoe that vndertake their courses in contempt and other heauier z 2. Tim. 3.12 afflictions It is apparently supernaturall to vow our selues their followers What carnall man befooles not Moses his choise a Heb. 11.25 preferring the afflicted estate of Gods children before all the preferments PHARAOES Court could affoord him and who rightly iudging confesseth not Grace wrought this wonder He shall euer goe with me in repute of a Saint that limits his life to the practice of such precedents And were followers of vs c. In their fact considered apart is obseruable our duetie Thus to honour the Saints liuing and dead eminent in gracious practice by following their holy example Therefore said IAMES b Iam. 5.10 Take the Prophets for example of patience PAVL claymes to himselfe this honor c Phil. 3.17 of imitation d Heb. 13.7 chargeth Gods people to affoord it to their Pastors The Lord hath dealt mercifully with vs in prouiding vs all helps conuenient for our saluation Two senses there are of learning sight and hearing they are neither of them without their meanes of instruction As to our hearing he hath furnished vs with e Ier. 3.15 Pastors to feed vs with knowledge and vnderstanding and giuen vs in our Temples as to Iewes in Wildernesse f Matt. 3.3 the voyce of Cryers Prepare the way of the Lord so to our sight hee hath laid open the booke of Scriptures the great Booke of his Creatures wherein the rudest may reade his g Rom. 1.20 power and wisedome in plaine Characters written the practice of his Saints whose conuersation wee may see tracing out vnto vs the way that leads vnto life therein prouiding not only the honour of his eminent Saints but our instruction and encouragement to sanctitie for these reasons especially first knowing how naturally we are addicted to imitation and how examples more moue then words as Bernard said Validior est operis quà m oris vox In this he would not be wanting vnto vs that if wee will needes be imitating wee may haue such patternes as shall not misse-leade vs into errour Secondly besides lest any should be with opinion of insuperable difficultie in the dueties discouraged he hath sampled vs with men of our owne mould subiect to like infirmities that in the harshest amongst Christian offices haue gone before vs In so much that the duetie cannot be named so harsh to flesh and bloud wherein his Saints haue not gone before vs. That I thinke may well be numbred amongst the most difficult h Matt. 10.38 to take vp our Crosse and follow Christ Can wee name the Crosse that some of the Saints haue not comfortably endured It is hard you will say to part with goods there were that suffred that spoyle i Heb. 10.34 with ioy hard to exchange hopes of aduancement for rebukes It is k Heb. 11.26 chosen willingly by Moses and counted honourable Too much to leaue Countrie and Kinred and Fathers house Did not l Gen. 12.1 4. Abraham so Hardest to leaue life especially by violent torments what death can we thinke of so full of m Heb. 11.37 shame or torture but hath beene endured by the Saints of God so fatherly hath the Lord prouided for our benefit in prouiding this honour for his Saints Vse 1 This honour we willingly affoord the Saints to make them our precedents and patternes in holy practice or if there be any other of due prayse and n Matt. 26.13 Heb. 11.
11 22. hee still continues in the feare of God To loue naked Pietie is no small signe of integritie how much more to embrace and harbour persecuted Religion Vse Our Touchstone let it be for tryall of integritie wee haue most of vs giuen the Gospell entertaynment so far as to become Professors and Hearers of it no maruell the times are times of peace and with vs it is iustly matter of infamie and penaltie to denie it audience But thinke you if the Lord should send his fiery tryall amongst vs as to our forefathers he should finde faith on earth loue of his Truth in our people how many haue we mincing the matter and setting the Lord his limits in matter of Religious Profession and Practice so farre as may stand with their reputation so farre are they for the Gospel but what if thy Credit and Gods Truth come into ballance shall thy Reputation sway more then loue of the Truth h Mat. 8.34 Gadarens I dare say had as much truth of Religion as thou Some Pharises more whose defect yet is noted in this that they i Ioh. 1â— 42 43 loued the prayse of men more then the glory of God What should I speake of those whose professed resolution is to burne for no Religion which is to say they are of no Religion starke Atheists in life their Religion meere Policie a seruing of Times rather then of the Lord for whom is reserued the k Jude vers 13 blacknesse of darknesse for euer A second circumstance of their fact amplifying their prayse is the ioy they felt and manifested in receiuing the Word with those harsh conditions it was tendered vnto them in much affliction with ioy of the holy Ghost Obser In our passage to the particular amplification of their prayse me thinks I see offred to our notice Difference of rankes amongst men giuing way and entertaynment vnto the Gospell First in the first we may range l Matt. 13.21 our Temporaries or rather Temporizers that seeing they sayle secundo flumine all things running current for the Gospell are carryed full sayle to the profession of Faith whom yet the least note of reproch euen Thou m Matt. 26.69 art of Galilee makes readie to denie and abiure the Truth Secondly farther they goe whom reproches the least afflictions daunt not and yet when the least spoile of goods or hazard of libertie comes toward them as Pauls Associates n 2. Tim. 4.16 forsake vs betray as much as in them lyeth the cause of Truth Thirdly there are Paul intimates amongst hypocrites some halfe-Martyrs in much affliction receiuing the Word much first for varietie Secondly for greatnesse Haue yee suffred o Gal. 3.4 so many things in vaine p 1. Cor. 13.3 If I giue my body to be burnt and haue not loue his Hypothesis puts nothing yet halfe intimates conuiction of iudgement may be so strong for truth the terrours of the Almightie so forcible with Conscience in some Beleeuers that death may be submitted vnto rather then the Gospell denyed by such as whose hearts were neuer warned with loue of God and his Truth how tremblingly and with what griefe of hart suppose ye come such to suffer whom feare only of greater torments succeeding death in case of denyall makes to swallow vp inferiour feares of bodily tortures and constant in auowing the Truth Fourthly yea amongst Hypocrites may bee found men ambitious of suffering ioying in the Truth in afflictions perhaps for Truth sake that Hypocrites q Mat. 13.20 ioy in the Word our Sauiour is witnesse The Lord by Ezechiel tels of some to whom hearing of the word taught by the Prophet was as melodious r Ezech. 33.32 Musicke The nouelty perhaps affects them as Athenians or the deepe Mysteries as curious scioli or the promises mistaken to bee absolute as Carnall Libertines Why not afflictions also for Truth as Mercenaries in respect of the rewards promised or as seeming pledges of sinceritie as men willing to bee deceiued or as meanes to procure fame of constancie and courage as ambitious Certainly Paul more then intimates that such feele the Å¿ Heb. 6.5 powers of the World to come As the desire of beatitude is naturall though what it is or how attayned Errours are infinite so the knowledge and faith of true blessednes may worke maruellously in men vnregenerate and after a sort sweeten afflictions vnto them out of naturall grounds such as are t Num. 23.10 desire and hope to haue share in heauenly happinesse at least out of carnall ambition to leaue behind them fame of constancie and Martyrdome in the Church as Heathens out of like desire to be immortall in the mouthes of Posterity deuoted themselues and ranne headlong into the iawes of death to be enrolled amongst the Fathers and Tutors of their Country Fiftly where then lyes the point of this peoples commendation that they receiued the Word First in affliction Secondly in much affliction Thirdly with ioy Fourthly and that of the Holy Ghost so is that ioy termed that is ministred by Gods Spirit and thus differs for that naturall carnall or secular ioy of Hypocrites vnder the Crosse The grounds of it are spirituall such as are First that Christ and u Phil. 1.12 13 14 20. his Grace shall bee magnified in vs. Secondly that good that comes to the Church of God by our sufferings as First confirmation of weakelings Secondly occasioning aliens to enquire into the cause of truth and after a sort preparing them to embrace it Not but that the x Heb. 12.2 ioy set before vs and the hope of immortalitie furthers our ioy in afflictions and sweetens to GODS Saints the sowre of the Crosse but that they see some further good which more or as much affects them as their owne comfort and saluation Vse The large application of this point I spare as halfe impertinent to these dayes of Peace wherein taking vp of the Crosse to follow Christ is amongst those duties in casu which it sufficeth vs to performe praeparatione animi in the readinesse of minde howbeit it shall behooue vs to examine how wee stand resolued in case the Lord should call vs to suffer for his Name and how grounded our resolutions are How we are affected in the pettie y Gal. 4.29 persecutions of Ishmael the only tryall almost any of vs are called to endure Cushites how many are there amongst vs alike minded for Religion z 2. Sam. 16.18 as Cushi in matter of Politie Their wisedome is to ioyne themselues to the preuayling side Madnesse they thinke it to dye for any Religion Subordinate Religion and all to Policie making it a very Pedissoqua a Lackey to their Couetousnesse Ambition Epicurisme yea measuring truth of Religion by more or lesse auayle to compasse their proiects of prosperitie as if Christ had changed his Cognisance and the Crosse were no longer the Badge of a Christian but temporall felicitie the surest marke
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
into Gods children yet declinations there may be and interruptions of Faith for a time Thirdly and there is a holy d 2. Cor. 11.2 iealousie in Christian loue whereby fearing the worst they prouide to preuent it Fourthly hee was not ignorant of the danger the e Luk. 22.31 strongest are in from Satans malice Fiftly and knew it no lesse his duetie to labour their confirmation then to endeuour their conuersion Obser So ought Ministers to be carefull of the peoples perseuerance no lesse then of their first conuersion Our first care is to gayne soules to Christ it is no lesse our duetie parta tueri hence Apostles where they had planted Churches so carefully settled a standing Ministerie and themselues in person eftsoones returned f Act. 14.22 23 to confirme the Disciples hearts as knowing they were giuen not onely to gather the Church but g Eph. 4.12 13 to build it euen to perfection Yea there are Reasons why the specialtie of our care should be intended to Conuerts rather then to Aliens First our actuall bond is neerer with them that are then with those that possibly may be members in Christs body Secondly the state of a Church in act may if it be neglected proue worse then the state of a No-Church while it continues a Church the condition is happyer yet may it possibly become more miserable vpon this ground Apostasie is farre worse then simple Infidelitie because of a simple Infidell there is hope hee may become a Beleeuer of an Apostata there is no hope that he shall h Heb. 6.6 be renewed to repentance Vse So that it is an vnwarrantable pretence wee take for neglect of the people committed to our charge because they are as we thinke brought to the faith Pastors may in that case become Apostles and choose to preach rather where the Name of Iesus was neuer heard of First are our owne so perfit that nothing need be added or gaue the Lord Pastors to gather only and not i Ephes 4.13 to build the Church to perfection Secondly suppose we our people so established in the present Truth that they need no more our k 2. Pet. 1.12 13 admonitions and remembrancing Thirdly or can we be ignorant of Satans wiles and not take notice how by our l Exod. 32.1 Gal. 1.6 absence he aduantageth his Kingdome Fourthly or suppose we our people so strong that he dares not giue them the encounter Heare then what Paul intimates in his feare for this people so renowmed for Faith so eminent in all Grace yet euen of these he is fearefull lest the Tempter had tempted them Obser There is not the greatest amongst the Saints but lyes open to temptation The m Gal. 6.1 spirituall and most sanctified amongst Galatians the Apostle aduised to consider that they also might bee tempted the n Luk. 22.31 Disciples of our Sauiour Satan desired to winnow yea durst giue onset to o Matt. 4. the Sonne of God clad with our infirmities hath preuayled against greatest Saints left to themselues so that I thinke their falls are without parallell euen amongst Nouices as in Dauid Salomon Peter c. Truth is such must expect the most exquisite of Satans temptations most subtilly contriued with greatest violence vrged inasmuch as hee knowes First it is not his ordinarie skill that preuayles against them Secondly by their falls expects a double aduantage First their falls he thinks likely the feares of others inferiours in grace and hopes the great Champions once ouercome the petty Souldiers will dread the encounter as p 1. Sam. 17.51 Philistims fled when their Gyant was ouerthrowne And certainly that hope doth not alwayes fayle him weake ones grow ouer-timorous almost hopelesse of victorie seeing so foule falls of their Superiours in grace not considering First that these things are permitted to make vs cautionate not desperate Secondly that God many times q 2. Cor. 12.9 perfects his power in weaknesse enabling a weake Nouice to endure that brunt of temptation that stronger men haue beene borne downe withall A second aduantage hee aymes at in their temptation and ouerthrow thus conceiue Eminent examples hee knowes are preualent whether in good or euill No precedent hath proued more pernicious in euill then that of the most eminent in the grace of God seldome fall such alone but their falls are like the falls of mightie Cedars bearing down before them a multitude of weaker plants Vse I say then as Paul Let r 1. Cor. 10.12 him that thinks he stands take heed lest he fall and what euer our graces be Å¿ Rom. 11.20 yet be not high-minded but feare Three faults of men eminent in grace are specially here taxed First Security when men conceited of their strength grow carelesse of the danger they are in crying peace to themselues these forsooth are at defiance with Satan and dare almost dare him to doe his worst Oh consider we are yet in militia in the Church Militant not Triumphant God t Rom. 16.20 shall shortly tread downe Satan vnder our feet But in the meane-time insidiatur Calcaneo if thou be carelesse feare lest he supplant thee Secondly Presumptuous casting themselues into occasions of euill So grounded they seeme in Religion that they dare enter a Duellum with the subtillest Papist so stablished in Sobrietie all Sanctitie that the prophanest and most leprous company can cast none of their contagion vpon them Whom I would intreate to remember the fals of Gods greatest Saints by such presumption Memorable is that speech of Nehemiah to Israelites admitting Marriages with the Daughters of a strange god Fell not u Nehem. 13.26 SALOMON by these meanes yet amongst the Nations was no King like to him and hee was beloued of his God Let his fall bee our feare and make vs cautionate how wee tempt the Lord by head-longing our selues into occasions of euill Thirdly Priding our selues in opinion of our strength The Victory is halfe gotten when the heart beginnes to swell with Pride Wee may allude to SALOMON x Prou. 16.8 Pride goes before destruction a hautie looke before the fal On this ground Paul aduiseth to y Gal. 6.1 restore with meekenesse those that are fallen through infirmitie considering our selues may bee tempted and neede as much compassion from others as they now expect from vs. The fault is common amongst many through too little acquaintance with humane infirmitie and lacke of obseruing their owne corrupt inclinations and Satans vndaunted malice to insult ouer the fals of Brethren and rather rigorously to reprooue then compassionately to restore We haue enough to talke on when tydings is brought vs of Brethrens faultings And as Pharises though guiltie of as great sinnes z Joh. 8.5 yet vrge the stoning of the Adulteresse so we thinke extremitie all too little towards others sinnes Let vs consider First our common infirmitie that wee haue not yet fallen blesse God that kept vs from
propertie of labour let vs annexe the qualitie of the matter wherein it is to be imployed which Paul hath in a like exhortation specified it must be some n Ephe 4.28 good thing That good thing so far as it concernes speciall callings conceiue to be both honestum and vtile an honest good thing a profitable good thing Honest it must bee that there bee no repugnancie betwixt the particular and generall calling that bindes to strictest obseruance of r Phil. 4.8 vertuous goodnesse As damnable as the most sluggish negligence is double diligence of many in euill toyling themselues euen to ſ Wisd 5.7 wearinesse in the wayes of wickednesse As how many callings are there as they are foolishly termed whose very matter subiect is sinfull Complexion-makers they say there are for deformed Strumpets that know how to varnish ouer with Vermilion the most wain-scot faces to fill vp the furrowes that wrinkled age hath drawne in their cheeks Cyprian de disc habit Virgin there be that haue learnd to make white haires blacke blacke white as if they meant to giue our Sauiour the lie and to prooue conclusions with the Almightie Many that busie their heads and beat their brains to deuise new-fangled and anticke fashions of apparell for braine-sicke Gallants Sufficeth it such to say they are painfull in their imployments So may a thiefe or Pirate say hee trauels and ventures farre for his purchase Truth is many a man takes more paines to goe to Hell then almost the holiest to goe to Heauen As it must bee honest so profitable also wherein our labour is bestowed profitable I meane to communitie that it may haue place here that Paul speakes The manifestation of the Spirit is giuen to euery one t 1. Cor. 12.7 to profit withall Not onely prophecie and tongues and gifts to teach are the operations of the Spirit But u Exod. 31.2 3 BEZALEELS and AHOLIABS skill to graue c. is the worke of Gods Spirit And therefore are gifts and faculties offices seuerally distributed in the body of Christ that by consideration of mutuall necessitie the members might haue the same care each for other and no man inclose his abilities to his proper vtilitie In which respect fault First our curious crafts our vaine vnnecessarie imployments in Minstrelsie and the like for Cui bono so I meane as to be made a trade for Christians to liue in Secondly but more our pernicious professions that find too much applause amongst voluptuous Sensualists Tertul. Cyprian de spectaculis as that of Pantomimes and Histrionicall Stage-players amongst others holden so accursed and damnable Our personall industrie Paul requires but in things that are good that is honest and apparently profitable to community So of the duetie the reasons follow First As we commaunded you Quest Had Paul authority to prescribe in matters of Ciuility Answ First There be that allot to the Ministery power to order things Ciuill and make euen Ministers Custodes vtriusque tabulae The difference betwixt Ciuill and Ecclesiasticall Magistrates they conceiue to stand not so much in the matter of the prescripts as in the ends of prescribing and manner of inferring As heeding Ciuill duties stands in force by Gods Law and tends to grace Christian profession so prescribes the Ecclesiasticall as meanes to support societies so the Ciuill Magistrate Neglect of such prescripts the Magistrate punisheth with the sword or some corporall mulct The Church onely with spirituall censures Secondly But what if we say It was done cessante Magistratu Truth is in Pauls time Princes were Heathenish perhaps also negligent in ordering affaires of Gouernment at least not taking into their care the Church of God Sure I am it is no arrogancie in a Minister to remember the people of duties of Ciuill honestie and to vrge vpon their consciences care of obedience to any Gods Commaundements And they that sleight such prescriptions though but of Ministers shall beare their sinne and make more heauie their owne iudgement The second reason is from ends and vses of such their industry First That they may walke honestly towards them without The word may be rendred seemely and according to good fashion Honestie in Scripture imports three things First Vertuous goodnesse Secondly Grauitie Thirdly Seemelinesse or decencie I am willing to follow the Authentique Translation and thinke without strayning the obseruation flowes hence That Industrie is no small part of honestie First vertuous goodnesse I am sure there is much in it it being the nurse of all vertuous affections Secondly the comelinesse of it such that it hath approbation from very aliens And not without cause said Salomons mother of the industrious woman x Prou. 31.31 Her workes praise her in the gates So that their error is palpable that haue pent vp all honestie within the limits of seuenth and eighth precept and thinke all honestie stands in chastitie and fidelitie so their bodies bee kept from adulterous vncleannesse and their care be to pay euery man his owne how euer dissolute their liues are otherwise the wrong is vnsufferable if they be censured of dishonesty These are I confesse some parts of honesty yet stands not all honesty in chastity and particular iustice In Pauls iudgement an Idler or busibody is no honest man no though his chastity and fidelity were as great as that of renowmed y Gen. 39. IOSEPH Yea there is honesty in hearing the Word of God and he is no honest man that doth not with z Luk. 8.15 an honest heart receiue it and bring forth fruit with patience What thinke you of Sodomites were they honest men Neuer saw the Sunne a people more conspurcate with lust and all abominable vncleannesse Yet by our Sauiours sentence Sodomites are more honest then such as despise Ministers in their Ministerie I am sure the a Mat. 10.14 15. state of the Sodomites shall be more tolerable in the day of Iudgement then the state of such honest men Secōdly How could I wish many religiously affected to the Word worship of God more carefull of this point of honesty that it neuer might be told in Gath There are amongst the most zealous Christians Idlers Busibodies inordinate walkers that eat not their owne bread How doe such blemish our holy profession an cause the way of God to bee blasphemed amongst aliens Remember that industrie is some part of honestie so iudged amongst aliens towards whom Paul aduiseth To walke in all good fashion and honest deportment Towards them without So calles hee all those not yet called into the Church of God And euen towards such aliens must Christians walke honestly and without offence precepts See Col. 4.5 1. Pet. 2.12 3.1 16. First to preuent their blasphemie of that great name that is called vpon vs. Occasioned by any our least exorbitancy Not left vnpunished in those that occasion it No not in b 2. Sam. 12.14 DAVID that man
the day of Iudgement And I beseech you brethren beware of this ſ 2. Tim. 4.3 itch of the eare as Paul calles it weary of plaine truths and carrying vs often before our time from rudiments to matters of greater profoundnesse and perfection In our childrens education we like not that they should be led to the depth of Art before they are sufficiently instructed in principles It is the great errour of many to desire strong meate before they are well able to digest their milke I blame in no man a desire to be ledde forward to perfection But first yee should consider in all our Congregations there are t Heb. 5.12 Infants that haue need of milke as well as strong men fit for strong meat whose soules are with like charge committed to our care Secondly let thy strife to perfection be according to right order and methode Thirdly and thinke it is possible in euery thing to adde something to the distinctnesse of our vnderstanding Followes now the manner or measure of their knowledge herein They knew it perfectly or as the word signifies accurately and euen exactly From which measure of their knowledge taken notice of by the Apostle not without their commendation we obserue That in points cleerely reuealed exactest knowledge is required of Gods people The Pharises guise was in nurture of their Disciples to instruct them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the u Act. 22.31 exactnesse of the Law PAVLS aduice is that the Word of God dwell in vs x Col. 3.16 plenteously or richly His prayer for the PHILIPPIANS that they may bee y Phil. 1.9 filled with all knowledge His reason is that they might be z Phil. 1.10 able to discerne things that differ Which without exact knowledge and plentifull vnderstanding cannot be done In many things so neere is the affinitie betwixt good and euill truth and falshood at least as they are presented to vs by the seducer of the brethren that without accurate skill it is hard that I say not impossible to cut a difference In dayes of grosse darknesse the deuill was more bold then in these times of light Then durst hee obtrude to Gods Church errours so palpable that they might be felt Since God hath pleased to cause the Light of the Gospell to shine cleerely amongst vs errours are disguised in the habite of trueth and we haue now a 2. Cor. 11.14 Satan transformed into an Angel of light In Isai his time there were that durst b Isai 5.20 call good euill and euill good light darkenesse and darknesse light confound the apparentest differences of things In the dayes of our Sauiour Pharises were growne more subtill together with the bread they c Mat. 16.6 mingled their owne leauen And such is the state of our times that whoso shall compare ancient Poperie with that wee haue now refined by our new masters shall see they were Dunses in comparison that had first to doe in publishing and defense of Popish errours It went once for currant doctrine without distinction that Scriptures might at no hand be permitted to the Laitie that errour is now refined And their meaning they say is promiscuously without difference and without a Catholike Commentarie Howbeit to discreete sober men well Catechized in the Romane faith by licence of a superior the Scriptures may be permitted in their mother tongue What should I tell you how neere in termes they approch to truth in the maynest points of question betwixt vs from which yet they are almost as farre as may be That we are iustified and saued onely by the merits of Christ there are amongst them that acknowledge in so many words But what is their meaning by Christs merits not imputed to vs but purchasing to vs a power to merit at the hands of God It were long to mention how in matters of practice and moralitie the same cunning of Satan may be obserued Who but a man of exact knowledge hauing wits exercised to discerne betwixt good and euill can put difference betwixt counterfeit and current graces There is nothing more opposite to humilitie then pride yet how doth pride it selfe maske vnder the vizar of humilitie so that it is now taken vp amongst the differences of pride there is they say a kind of humble pride Who prouder or more ambitious then Absalom who in outward deportment more lowly d 2. Sam. 15.5 greeting with lowest curtesie the meanest amongst the people These things considered shew how necessary it is for men desiring to keepe faith and good conscience to labour for exactnesse and perfection of knowledge Defects in this kind there are two especiall amongst our people The first is grosse ignorance the second confused and indistinct knowledge Vse Maruellously mercifull hath God beene to vs in these last times Causing the light of his glorious Gospel to shine vnto vs and for the time we might haue bene teachers But how apparent is it euen where the meanes of knowledge haue beene most plentifull wee are many such as need to be instructed shall I say in rudiments of Christian faith yea surely in the very language of Scripture Insomuch that to this day the termes of Redemption Vocation Iustification are strange to our people and wee seeme Barbarians when we mention these things in their eares Oh brethren consider I beseech you and remember who said It is the e Iob. 3.19 condemnation of the world that Light is come into the world but men loue darkenesse rather then light and how the same Iesus shall one day f 2. Thes 1.8 come in flaming fire to render vengeance to them that know not God and disobey the Gospel A second fault is that I termed confused and indistinct knowledge Thus conceiue it when men in grosse vnderstand somethings of faith and practice but necessarie particulars thereto belonging conceiue not Christ died for vs is a principle in all mens mouthes Example What Christ is in his Natures Person Offices Benefits to vs how few are they that vnderstand That faith iustifies what Libertine amongst vs professeth not to know how faith iustifies or what it is to iustifie seeming Doctors amongst them comprehend not Who maruels if such nouices become a prey to seducing Papists And of these circumstances of the Text thus farre see we now the substantiall conclusion therein deliuered It is that the comming of Christ is vncertaine sudden as is the comming of a thiefe to his prey The qualitie of the similitude is not to bee passed ouer without our notice affoording vs this obseruation That things sinfull and vnlawfull affoord resemblances to expresse holy truths and to admonish of duetie Besides this instance in the Text there are others many in the Word of God The imployment of our gifts to the glory of the bestower wee haue pressed by resemblance of the g Mat. 25.27 vsurers cursed courses Wisdome to prouide for euerlasting Tabernacles by liberalitie to the poore
Saints is taught vs h Luk. 16.8 9. by the vniust policie of the deceitfull Steward Quest Doth any aske reason of the Spirit of God Answ It should suffice vs to receiue his holy instructions and reuelations without asking a reason It is his mercy that he is pleased to acquaint vs with Gods will who are we that we should prescribe to him or aske him reason of his counsells yet nothing lets with modestie to make coniecture Perhaps he would teach vs how by worse things we may worke our aduantage in goodnesse Physicians they say can make of deadliest poyson antidotes against poyson of the Vipers venome the soueraignest Triacle And there is not the worst man but may teach vs goodnesse their vilest practices may after a sort be our paternes There is an oblique kind of imitation of wicked men permitted to Gods children the rule is this Change but the obiect thou mayest imitate them in wisedome in contention in wrath in labour c. They are i Iere. 4.22 wise to doe euill learne thou wisedome to doe well They are zealous for superstition it shall be thy shame if thou bee not as zealous for Religion They striue for their pleasures for their sinnes striue thou with as great eagernesse of Gods glory Vse 1 Is it not then a worthy argument for vsurious contracts drawne from the parable Worldlings looke for their owne with vsury so the Lord for aduantage of his glory by his gifts Approues he their practice or rather vpbraydes our negligence by comparison drawne from mens courses in euill They were best say they may imbezzle their Masters goods because CHRIST by that worldlings wisdome would teach vs prouidence for our soules or because he resembles his comming to a Thiefes in the point of suddennesse thence inferre the lawfulnesse of the euery Comparisons are borrowed from things sinfull and vnlawfull to teach truth and admonish of dutie the vse of them is not to iustifie their euill but to remember vs of dutie or to explaine his truth Secondly let Christians labour for this wisedome to Vse 2 make profit of other mens euils to further them in goodnesse Gods Wisedome is in this kind remarkeable directing vs by all things that may runne into our senses to rayse vs furtherances in spirituall things the sillyest creatures he hath made our patternes their naturall inclinations are in a sort our instructions k Ier. 8.7 The Crane and Swallow teach vs to obserue our season of visitation l Isai 1.3 The Oxe and Asse to acknowledge our great Lord and Master that giues vs all things liberally to inioy The m Prou. 6.6 Pismire can teach the Sluggard prouidence and industriousnesse The worst men though sibi nequam yet may doe good to vs and bee our Monitors to holy Duties Worldlings n Psal 127.2 rise early and take late rest for the trash of this World wilt not thou redeeme some time for heauenly aduantages Gods enemies agree as SIMON and LEVI as o Gen. 49.5 brethren in euill Learne we like vnitie and consent in goodnesse Pharises trauell Sea and Land to make a Proselyte Iesuites hazzard liues to peruert from the truth oh learne of them to bee as painfull to gaine to GODS Kingdome as they are to winne to the Deuill It is probably the reason of such resemblances to teach vs out of worst things to worke our spirituall benefit Obser The conclusion now followes in summe this The time and season of Christs second Comming is amongst Gods secrets that must be adored rather then searched into Not Scripture but the euent only reueales it Of p Mat. 24.15 that day and houre knowes no man no not the Angels no nor the Sonne of man as hee is man True say some not the day and houre but the yeere at least the Age within some small compasse of time may bee knowne I wonder by what calculation that the Scripture affords vs. Saint Paul speakes here not of the seasons onely but of the times and of both teacheth they are vnreuealed The difference betweene the termes the learned in that Language thus assigne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiâ—es time at large and often time of the largest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the article and point of time that determines oportunitie as if to the point in hand the Apostle would say Touching the Yeere or Moneth or Age when the Sonne of man shall come it is as much vnreuealed as the season whether in the spring or fâ—ll by day or night at q Mark 13.35 midnight or cocke crowing or in the dawning as our Sauiour himselfe speakes both are equally vnreuealed and therefore curiously inquired r Acts 1.7 It is not for you to know the times and seasons which the Father hath kept in his owne power saith our Sauiour to his Disciples in a point conioyned something neere with the finall consummation Quest Doth any aske reason of the concealement particular we haue none to assigne this onely let vs bee assured had it beene expedient for vs to know such is GODS loue to his Church hee would haue imparted it as well as other secrets to our notice What is written wee are sure was written for Å¿ Rom. 15.4 our profit what is concealed wee are as sure was not necessary to bee knowne rather expedient to be concealed And to say truth what profit might wee imagine to come from the reuealing that flowes not as fully from the concealement perhaps our preparation would be more hastened and the malice of the worst men thereby restrayned Answ First that benefit would be peculiar to those only that should suruiue against that day For Ages fore-going in as great likelihood securitie would bee the greater Secondly besides what greater preparation to meete the Lord was in Saul when he heard and beleeued that his death should be the next morrow some pensiue sadnesse and desperate melancholy it wrought in him no penitent remorse for sinne nor godly sorrow to Repentance How were those Iewes the better prepared that knew or might haue knowne by what the Lord foretold by Esay the nigh approching of their captiuitie nay see how they grow the more indulgent to licentiousnesse f Isai 22.13 eating and drinking for tomorrow they should dye Thirdly I demand for whom is this knowledge so expedient for GODS Children or for Reprobates Gods Children haue learnt by the concealement to order euery day as their last and so to liue euery houre as if in the next moment should bee their Iudgement And for Reprobates thinke we the same infidelity would not be in them towards this as to other Reuelations What auayled it the wretched Sodomites to be told by Lot of their nigh-approching vengeance He u Gen. 19.14 seemed to them as one that mocked And what was the old World the better for all Noahs preaching and building the Arke for his owne preseruation And what would it auayle an Infidell if a Prophet
Paul seemes much to taxe the people of Corinth for Pride and Enuie desiring after a sort to enclose their gifts to themselues What were those gifts not those of Faith and Charitie but of tongues and prophecie For others I dare say GOD'S Children are all of Pauls minde they could wish d Acts 26.28 all men as they not almost onely but altogether Christians And generally yee shall find it true Euery e Ioh. 1.41 45. Conuert desires to be a Conuerter of others Sith then vpon the conuersion of one depends perhaps the saluation of many soules how willingly should wee digest the present aukewardnesse of those we admonish if not for their owne good yet for a more generall may come by Gods blessing to the whole Church of God And lest any say as Ananias in case of PAVL They f Acts 9.13 are Persecutors or otherwise malicious Thus let vs thinke First The more vntoward the more shall Gods Grace and Power be magnified in their Conuersion And Secondly let vs remember the worst men before calling haue oft prooued the most excellent instruments of Gods glory after their Conuersion an instance we haue g 1. Cor. 15.10 in Paul and the reason assigned by our Sauiour h Luke 7.47 They loue much that haue had many sinnes forgiuen them VERS 15. See that none render euill for euill vnto any man but euer follow that which is good both among your selues and to all men THE prescript is here for our demeanour in our personall wrongs of two branches First That wee deale not by way of requitall Secondly that wee labour to ouercome euill with goodnesse In the first besides the dutie it selfe are considerable First The manner of propounding Secondly The extent of the dutie The manner of propounding is with speciall item and memento See that none doe it The extent as large as may be None may doe it no not to any how hostile soeuer and full of prouocations What should be the reason of this speciall item in this case giuen other weightie duties wee haue propounded without such specialtie of charge Thus I conceiue the Apostle to intend one or both these First Eyther to prescribe preuention of the sinne in others Secondly Or else because hee saw in Nature a strong propension thereto to make vs the more vigilant against it Take the first sense this is the note Gods Children must bee carefull not only to eschew euill in their owne persons but also to preuent it in others Such exhortations are frequent i Heb. 12.15 Take heed lest any fall away from the grace of God hee meanes not only to make vs careful for our owne particular but watchfull ouer others as the reason annexed imports lest therby many bee defiled k Leuit. 19.17 Thou shalt rebuke thy Brother plainly and not suffer him to sinne Need I adde Reasons Consider First how other sinnes may subiect vs to wrath in case wee neglect indeuour to preuent them One l Iosh 7.1 5. Achan sinnes all Israel is discomfited and flyes before the Inhabitants of Ai. With what Iustice may some say Sure there is no man but hath matter enough in him and fewell for the fire of GODS wrath to feed vpon But I like their sentence that resolue * Aug. in Iosh quaest 8. The people though carefull enough of abstinence from the cursed thing in their owne persons yet had not that eye each to other that they ought No maruell therefore if they all smart for it Saith Austine no maruell if Christians taste like extremities from Gothes and Vandals with Heathen though they ioyned not with them in their Idolatry yet through feare or shame they neglected to oppose their sinnes with that resolution that beseemed them Secondly Adde vnto this the Apostles reason Lest thereby many befiled Know we not that m 1. Cor. 5.6 a little Leauen leaueneth the whole lumpe As wild-fire easily kindled hardly quenched so is an euill example How long continued the poyson of Ieroboams example in Israel and spred it selfe in time to the infection of Iudah yea after they had seene Gods Iudgement on Ieroboam and his seed yet of Iehu the Executioner of the vengeance it is noted Hee n 2. Kin. 10.31 departed not from the sinnes of IEROBOAM that made Israel to sinne Examples haue in experience the force of Lawes and the lewdest practices seeme to haue warrant sufficient when they are countenanced by precedents Vse Learne wee vpon these grounds carefully to watch against the sinnes of others to preuent them A worthy example we haue in the people of Israel out of their abundant caution When they heard tidings how the Reubenites and halfe Tribe of MANASSEH had erected an Altar not for worship as they truely protested but for memoriall so fearefull they grew of GODS wrath that they presently dispatcht an Embassie to their Brethren to preuent their sinne And see how pithily they deale with them o Iosh 22.17 Is the iniquitie of Peor too little for vs from which wee are not clensed to this day that yee must also depart from following the Lord Oh that there had beene such a heart in this people for after-times they had stood to this day in the state of Gods people Thus they in a shew onely and appearance of euill I could wish the same minde in vs that wee were thus carefull to preuent sinnes in others that wee were not only carefull to liue soberly but to preuent Intemperance and ryotous Excesse in others But alas how thinke wee all it sufficeth to keepe our selues vnspotted of the World whiles others become spots and blots to the whole Church of God and expose vs all to his wrath and vengeance Euery man wee say shall beare his owne burthen euery soule dye for it onw transgression But know we not that other mens sinnes may become ours whiles by our conniuence and toleration wee giue way to the committing how else said Paul to TIMOTHY p 1. Tim. 5.22 Communicate not with other mens sinnes And Nehemiah to the Rulers q Nehem. 13.17 What euill thing is this that yee doe in breaking the Lords Sabbaths This account make what sinnes of others thou labourest not in thy compasse to preuent are thine in the guilt as well as they of thine owne personall commission Bee exhorted therefore carefully to performe this dutie To the reasons foresayd let this bee added The fals of others become our blemish and scandal amongst Aliens The whole Church of God is traduced often for the sinnes of some few Hypocrites Saith PETER r 2. Pet. 2.13 Spots they are and blots to you speaking of some few in the Church not answering in practcie to their profession of Godlinesse Wee cannot be ignorant how Heresies and Enormities rising in the Church of God are charged vpon the Church yea vpon our most holy and precious Faith Those furies of Anabaptists and Familists c. are cast as
dung into the face of the Church though the truth is they had their condemnation where they had their first originall And though it bee no strange thing that there should Å¿ Acts 20.30 1. Iohn 2.19 rise in the Church of God peruerse men speaking and doing peruerse things yet this withall is true in experience their fals and faultings are the Churches imputations Wherefore if neyther compassion of the Sinners soule nor feare of Gods wrath nor perill of infection mooue vs yet let the beautie of the Church be precious in our eyes and sway vs to vigilancy against other mens sinnes Taking the other reason of the caueat this is the note First Sinnes to which our propensions are strongest must bee specially watched against I know not any sinne but wee are prone vnto it in Nature yet truth is that as in the state and composition of the bodie though all Elements enter yet still there is some one predominant so in the state of the soule some particulars of sinne there are to which we are stronglyest inclined Hence yee may obserue in sundry passages of Scripture an Emphasis set vpon cautions to auoyd some sinnes t Luke 12.15 Looke vpon Couetousnesse and beware of it Why not as well vpon Pride and Luxurie It may be because those sinnes are more easily discerned more generally detested it may bee also because our Nature is maruellous hauing and much inclined to Couetousnesse u Iam. 5.12 Aboue all things sweare not at all Why aboue all things Is there no sinne comparable to that of Swearing what thinke wee of Idolatry and Superstition no doubt these are in their kinde as haynous if not more But it seemes First This being a sinne of that slippery member the Tongue and Secondly growne now through generall vse familiar Custome that is another Nature had made it habituall The propension thereto was greater therefore is that emphaticall caution giuen Need I adde Reasons that one is me thinkes sufficient x 2 Cor. 2.11 Wee are not ignorant of Satans wiles That old Serpent hath learnd from long experience not to present in temptation sinnes from which hee knowes vs abhorrent but where hee seeth our propensions greatest thither bends hee his temptations What sinnes eyther Naturall constitution or euill custome most inclines vnto there most frequently is euery man tempted Vse As it instructs vs to watch against such inclinations so mee thinkes it disables that vsuall excuse for sinnes that goeth most current amongst the wisest Euery man thinkes himselfe most excusable in the sinne whereto his Nature most bends him And wee doe ill they say to reprooue wrath in a man by Nature Cholerike forsooth his complexion and naturall constitution thither leades him Now how euer I confesse this is something that to the Reproouer should diminish the sinne yet of all others to the Sinner it should lest excuse it except where conscience witnesseth streightest watchfulnesse against it It serues not the turne to say we are thereto naturally inclined For First Corruptions that now are naturall since nature was corrupted are if not against yet beside nature as it was created Secondly The Charge is to be so much the more vigilant against these inclinations by how much more forcible wee know they are in vs when once they are prouoked Herein therefore thou hast more cause of caution and humiliation neuer a whit of more excuse except perhaps wee may thinke sinfull actions are so much the lesse sinfull by how much the more frequently and delightfully they are committed Obser The next thing here obseruable is How prone our Nature is to retailing of wrongs so that except we be exceedingly cautionate against it the best are easily ouer-taken in it That which Pharises taught Jewes is most plausible to Nature Loue friends y Mat. 15.43 hate enemies SAVL a carnall man wonders at DAVID z 1. Sam. 24.19 Who shall finde his enemy at aduantage and let him goe free A thing hee thought is quite against the Principles of Nature and common policie That Lex Talionis yea a Talio without Law carryes with it most plausible equity Insomuch that amongst all the Lords iust proceedings none seemes to haue more pleasing equitie then that wherein he repines euill men in their owne kind As in a Iudges 1.7 case of Adonibezek And our Sauiour Luke 16. where he leades his Disciples to a farther straine acknowledgeth it a matter aboue the course of Nature and such as wherein we approch neerest to the Nature of Gods loue To doe good for good is Naturall good for euill Diuine and supernaturall Vse Bee admonished to watch against it the more by how much stronger thine inclination is thereto And heare not those suggestions of flesh and bloud that it is matter of good Metall to be quicke of touch as forward in returning as others are in offering wrong Thinke him wise that said b Prou. 16.34 Hee that conquereth himselfe is better then he that winneth a Citie Obser The extent followeth None to any The note is this It is not permitted to any to auenge himselfe on any for his personall wrongs Priuate reuenge is interdicted to all in respect of all Neyther may any be his own caruer in retayling of wrong Know we by the way there is a wide difference betwixt that reuenge a Magistrate takes of Malefactors and that which priuate men persecute vpon the iniurious The Magistrate doth it by Authoritie and with warrant from God c Rom. 13.4 whose Minister he is auenger of wrath on them that doe euill For them the Iewes Law runnes thus There shall be eye for eye tooth for tooth the damage done or intended to the innocent must bee turned vpon the iniurious Of priuate persons the case is other of them the precept holds generally d Rom. 12.19 Auenge not your selues Resist not euill rather suffer a double then thinke of returning a single iniury Reasons If any man aske them are these First Vengeance is Gods they intrude vpon Gods Prerogatiue Royall that without warrant from him presume to auenge themselues Secondly His promise is to repay it but hac lege saith Augustine that wee wayte his leasure and preoccupate not his executions To tell how conscionable Gods Saints haue beene this way were long Of Dauid the Story is knowne in the rayling of Shimei And howsoeuer wee read of his vow of vengeance in heat of bloud yet how e 1. Sam. 25.32 blesseth hee the Lord that kept him from shedding bloud f 1. Pet. 2.23 Our Sauiour saith PETER f 1. Pet. 2.23 Being reuiled he reuiled not againe but committed the vengeance to him that iudgeth iustly Anabaptists and men of that fury wrest this and like Scriptures to ouerthrow of Magistracie permitting to none in the dayes of the New Testament to vndertake authority of defending the innocent my purpose is not to be long in confutation Euen now they are g Rom. 13.4 Ministers
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
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
First the Brethren Secondly all the Brethren Thirdly the rite or Ceremony with a kisse whose qualification is expressed it must be Holy Greete or salute Not much vnlike is that custome amongst vs to send commendations to those wee wish well vnto thereby signifying our louing remembrance and heartiest well-wishing to those that are deare vnto vs. From Pauls fact desiring by such courtesie to haue his loue manifested to the people of God we learne that In Christian loue it sufficeth not that the heart be kindly affected except we giue due testimonie of our well-wishing to the Saints of God What Iames speakes of faith thinke spoken of loue Shew me thy Faith thy loue by thy Workes SALOMON requires to shew our selues friendly Christians of old time were carefull in this kind whence in Church Primitiue grew their f Iude 12. loue-feasts as well to testifie as to procure loue and hence the ceremonie heere mentioned to salute with a kisse continued till dayes of Iustine Martyr Iustin Martyr Apolog. 2. in customarie vse before their approching to the Lords Table thereby to testifie their heartiest and vnfeigned well-wishing and reconcilement each to other Tertullian de oratione Tertullian blames the omission of that rite growne vpon the Church in times of their solemne fastings and Prayers then they withdrew that Osculum pacis when in Tertullians iudgement it was most conuenient and necessary Truth is the Nature of this affection is as of fire it can by no meanes be conceiled but breakes out and will find vent There is a kind of loue which Salomon calls g Prou. 27.5 secret open rebuke he preferres before it When men pretending I know not what feruency of affection to the Saints of God liue yet as strangers each to other And as men ashamed of that Cognisance of Christians content themselues to wish wel pray good to the Church of God society friendly familiarity so euery where commended as auaileable to cherish Grace they purposely decline Consider First how neerely it concernes vs to preserue reputation of Christians to giue testimony of our loue and hearty well-wishing to the Saints Hereby saith our Sauiour h Ioh. 13.35 all men shall know that yee are my Disciples if yee haue loue one to another Meanes hee onely of inward affection How can that manifest vs to the eyes of the world Except there be added visible testimonies of our beneuolent affection Secondly We cannot be ignorant how much discouragement it brings to Nouices in Grace to see themselues slighted by such as professe the faith The i Act. 6.1 Grecians seeing their widowes neglected grew to murmuring Thirdly If none of these mooue yet let the practice of worst men in their carnall affections sway vs. How willing are they the world should notice their brotherhood and consent in euill It is the shame of Christians to secret their loue to the children of God The persons are the Brethren the Saints of God to these he desires the testimonies of his intimous loue limited to these all extended The points are two First Though loue in some offices must bee extended to all yet are there offices to bee limited to the Saints In loue are foure things First Beneuolence Secondly Beneficence Thirdly Complacentia Fourthly Familiaritie From our beneuolence and well-wishing may none be excluded seeme they for the present neuer so vile k 1. Tim. ◠1 Prayers must be made for all euen for enemies of the Church And for Beneficence the charge runnes generally Doe good to all l Gal. 6.10 A Specialtie in these must be reserued to Saints yet may none be simply excluded from them As touching that Complacentia contentment and pleasance taken in men and that which flowes from it Familiaritie they are so peculiar to Saints that they cannot without suspition of vnsoundnes be extended to Aliens Dauids protestation m Psal 16.3 All my delight is in the Saints on earth and in such as excell in vertue And I am n Psal 119.63 a companion of all that feare thee and keepe thy Statutes And I haue not haunted o Psal 26.4 with vaine persons nor sate in the assemblie of mockers The charge is With such eate not p 2. Cor. 6.17 separate your selues c. And that neerest loue and testimonies thereof should thus bee limited to Saints euinceth First our neerest coniunction with them in the body of Christ by the bond of the Spirit There are neighbours in Nature by Cohabitation in Affection in Grace Besides that most of these proximities may haue place in the Saints of God how neerely hath the Lord combined vs in the body of Christ vnder one head and quickned vs by the same Spirit Secondly though enemies may not be excluded from our loue yet who makes question but friends must be preferred in the measure of louing To SAVL an enemie DAVID shewed kindnesse But his soule q 1. Sam. 18.13 claue to the soule of IONATHAN Men in nature are enemies only Saints are friends to Saints Thirdly their merits of vs are far greater then any can be of Aliens By their Prayers and spiritual gifts and holy example they may be furtherances to vs in the way to life Iustifiable therefore against all cauils of gracelesse and malicious men is this prudence in Charity Generally wee see men that most hate societie with the Saints of God are first that finde fault with their strangenesse in matter of familiar conuersation Reason they thinke they haue sufficient to hate their holy faith and profession that they see them so partiall in their affections How could I wish they were such as with whom Gods children might with comfort conuerse But first if that be a precept of Gods Spirit Not r 1. Cor. 5.11 to eate with that brother that is a fornicatour or otherwise scandalous Secondly if Pauls charge be ſ 2. Thes 3.6 to withdraw from euery Brother that walkes inordinately Thirdly If Dauid and Ieremie held it part of their righteousnesse t Iere. 15.17 Not to sit in the assemblie of mockers with what warrant may Gods children make such their familiars Fourthly and alas what may a man expect to heare or see in such societie other then Lot in Sodome Onely what may u 2. Pet. 2.8 vexe a Righteous soule Fiftly it is not for nothing Salomon aduiseth to be so charie of our company Lewd examples are infectious Lewd mens indeuour x Pro. 4.16 to draw Gods people to their owne excesse of riot Lastly Gods precept Saints practice call vs alwayes to y Gal. 6.10 limit the specialtie of our loue the testimonies of our intire affectiō to the houshold of faith Reproueable rather is that promiscuous charitie as it is pretended to be in too frequent vse amongst men professing the feare of God whose friendliest kindnesses run without difference to all as well Aliens as Brethren that know no oddes betwixt the Church of