it when he exhorts n 1. Pet. 2.9 to shew forth the vertues of him that called vs out of darknesse So that to walke worthy of God is so to demeane our selues that the Image of God may as much as is possible shew forth it selfe in vs and that wee may expresse the nature of God whose people wee professe our selues Obser Such should bee the measure of a Christian mans life to come as neere as may bee to the nature of God so runnes the exhortation to be o 1. Pet. 1.15 16 holy as he is holy p Luk. 6.36 mercifull as our heauenly Father is mercifull for First wee professe our selues his children Secondly herein stands no small part of our happinesse to resemble his Maiestie That nature of GOD hee hath acquainted vs withall First by those attributes hee assumes to acquaint vs therewith Secondly by their liuely resemblance in the person of our SAVIOVR called therefore as some thinke the expresse q Heb. 1.3 Image and Character of his Fathers person Vse How ill they sute with this line of life that professe themselues Gods people and yet liue in vncleane lust let them iudge that know how pure a Spirit the Lord is Those also that exercise crueltie iniustice liue in maliciousnesse and enuie turbulent vnquiet and restlesse spirits How answere they to the nature of God that stiles himselfe r 2. Cor. 1.3 the Father of mercies and GOD of pittie that is iustice and loue it selfe and delights in no stile oftner then to be called the God of Peace The reason annexed because hee hath called vs to his Kingdome and Glorie wherein were it not I haue stinted my selfe to that was publike deliuered these particulars might not without profit be insisted on First the Agent Secondly Action Thirdly Terme Now it sufficeth to obserue the high dignitie of euery one effectually called hee is by calling intitled to the Kingdome and Glorie of God Therefore Paul calls this calling Å¿ Philip. 3.14 the high or supernall calling not because the Caller is heauenly but because the honour to which wee are thereby aduanced is indeed sublime Hence also it is termed t Heb. 3.1 the heauenly Vocation not so much for that the Authour meanes and manner are heauenly but because the state whereto wee are brought is heauenly and glorious This is that the Apostle in such an heape of wordes amplifies when hee saith Wee are come to the Mount u Heb 12.22 23. Sion the Citie of the liuing God the celestiall Ierusalem the company of innumerable Angels and to the Congregation of the first-borne and to God the Iudge of all and to the spirits of iust men Not that wee haue now full fruition of the glorious Deitie but First the vse of Scripture is sayth Austine to enunciate things that shall bee in the present or preter time to signifie certaintie of accomplishment in time prefixed Secondly withall wee haue present title thereto x Gal. 4.1 2. As the Heire in his nonage is Lord of all in title though vse is not permitted till time appointed by his Father Thirdly And we are now vnited with God in CHRIST and made one body with the whole Church Triumphant and Militant First This glorious aduancement of the Children of Vse 1 God should me thinkes solace all outward abasures they suffer from the malignant World What though wee be counted the skumme and off-scouring of the World amongst men that know not the worth of our high Calling in Christ Iesus Could wee as Paul turne our eyes from things Temporall to things Eternall wee should see glory such as no Kingdome of the Earth is able to afford vs and say SALOMON in all his Royaltie was not dignified as the meanest amongst Saints Secondly Our wisedome it shall be to examine our title to this glorious Kingdome Gods Kingdome is vsually distinguished into the Kingdome of Grace and the Kingdome of Glory they differ not so much in realties as in the manner of administration The Kingdome of Glory is swayed immediately by God himselfe that of Grace by meanes the Scepter of his Word yet so as that whoso is here admitted into the Kingdome of Grace hath title to the Kingdome of Glory Our being in Kingdome of Grace wee best discerne First By the Guide that rules vs. Secondly The Law or Rule we walke by The Guide is Gods Spirit The Rule the Word of God These two are so inseparably linked together that neyther without other comforts any thing As y Rom. 8.14 many as are Gods sonnes are led by his Spirit and as many as are guided by GODS Spirit are ruled by his Word Whereto adde Thirdly The contempt of earthly things in comparison of the gracious estate of Gods people howsoeuer afflicted as thou seest instance in z Heb. 11.25 Moses VERS 13. For this cause also thanke wee God without ceasing because when yee receiued the Word of God which yee heard of vs yee receiued it not as the Word of man but as it is in truth the Word of God which effectually worketh also in you that beleeue HItherto of the helping of causes in the Apostles selfe to the preuayling of his Ministerie followes another in the people their reuerent and respectfull behauiour in hearing explayned in this Verse wherein are considerable First Their demeanour towards the Word Secondly Pauls manner of mentioning it with thankesgiuing Thirdly The fruit of their so holy receiuing the Word it wrought effectually c. For this cause we thanke God Obser A great blessing of God it is to a Minister when hee fals on a people reuerently affected to the Word in his Ministerie A comfort worth all other comforts that can betyde a Minister from his people and therefore mentioned by the Apostle not without thankesgiuing a fauour that the Lord hath denyed to many his choice seruants Ieremie heauily complaines him of this that when a Ier. 20.8 hee spake to the people in the Name of the Lord Gods Word was turned to him to matter of reproch And how vnwelcome thinke yee was that tydings to EZECHIEL that b Ezech. 2.3 hee should goe to a rebellious house a people that should resist against the Word and Spirit of God Hence it is that the Lord when he would comfort his Seruants and animate them in their Ministerie nourisheth them with hope of such a blessing As to Isay for his comfort against the multitude of dull eares and grosse hearts it is promised There should c Isai 6.13 be a tenth that should return And howsoeuer it be true we haue our reward secundum laborem not secundum prouentum as Bernard comfortably obserues yet what matter of dismaying is it to a Minister to labour without apparent hope of d 1. Cor. 9.2 this seale to his sending the conuersion of the people to the obedience of faith Vse Me thinks then where the operation is giuen vs it is that should most be
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
off to their times of leasure so that Nouices and Petties in Christs Schoole are become their betters in almost all gracious practice I mention it as PAVL the f Rom. 11.13 14 power of his Apostleship amongst Gentiles to see if by any meanes I may prouoke them to emulation that they may recouer their standing Mee thinkes they should scarce looke on their Iuniors in grace without this thought How shamefull is it for vs their Ancients not to hold pace with after-commers in gracious practice Vse 2 Learne not to insult ouer men as yet vncalled to state of Grace and saluation for first g 1. Cor. 4.7 who hath discerned thee Secondly is not God h Rom. 11.23 able to graffe them in Thirdly and they may proue thy Superiours in measure of gifts and holy practice this people later in calling become precedents to their Ancients in faith VERS 8. For from you sounded out the Word of God c. THe second branch of their commendation is the propagation of the Truth and spreading the Word to others whether by publishing it to those with whom they had commerce in other Countries as some conceiue or by their obedience occasioning the world to take notice of the power and holinesse of that Word that had wrought so mightily to their reformation Obser If wee take the first sense it offers to our notice the propertie and duetie of all Saints partakers of the heauenly vocation desirously inuiting others to fellowship of that comfort themselues haue tasted in the Gospell passionately speakes DAVID i Psal 34.8 Oh taste and see how gracious the Lord is with like affection see the Saints in new Ierusalem k Zach. 8.21 prouoking one another to seeke the Lord. The woman of Samaria no sooner hath glimpse of Christs Messiahship but she is dealing with the l Ioh. 4.29 men of her Citie to see and receiue him Like instances see Ioh. 1.42 45. Act. 11.19 20. Vse Like practice thinke by their examples commended vnto vs enforced by how many reasons First Compassion should teach vs to m Jude 23. rescue them out of the fire Secondly the glorie comming to the grace of God by their saluation Thirdly the benefit thence accrewing to our selues first by increase n Matt. 25.29 of our owne gifts betwixt spirituall and earthly blessings this is one difference in these the more we impart the lesse we reserue in those wee lose not by communicating rather by enclosing and concealement to our owne priuate Secondly our glorious o Dan. 12.3 reward in Gods Kingdome becomes the greater And it is the priuiledge of that heauenly inheritance it is not straightned to any by multitude of enioyers If wee follow the other sense this is the note There is scarce a better meane to propagate the Gospell and to fasten it on the affection of Aliens then the obedience and sanctitie of those that professe it It is as the p Cant. 1.3 Odours of Christs oyntment with the fragrancie thereof drawing affections Iohn Baptists austeritie and reuerend q Matt. 3.5 sanctitie drawes out Ierusalem and the Region of Iordan to heare him euen Herod hearing his fame desires to heare him and in r Mark 6.20 reuerence of his sanctitie obeyes in many things S. PETER attributes so much vnto it that by Å¿ 1. Pet. 3.1 2. it without the Word Aliens he thinks may be wonne preparatiuely at least to thinke well of that doctrine the fruits whereof they see to be so holy And as nothing more obdurates Aliens in their infidelitie then the t 1. Sam. 2.17 profane liues of carnall Gospellers so scarce any thing preuailes more to worke liking of the Truth then the holinesse of those that giue it entertaynment Our duetie is to walke worthy of our vocation that we may u Tit. 2.10 adorne and winne credit to the Gospell that we haue vndertaken to professe at least so prouide that the Word of x 1. Tim. 6.1 God be not blasphemed by occasion of our disobedience It is hard to say whether Christians vnreformed doe more good by profession or harme by their scandalous life To Aliens I dare say they bring more preiudice by their profanenesse in hindering their conuersion then they can procure good to Gods Church by their naked profession At the building of the Temple vnder Zerubbabel their Aduersaries make semblance of y Ezr. 4.2 helping forward the building pretending that they also sought the Lord. Greater enemies Gods people had none to hinder the proceedings of the Temple then these coloured friends that offered to put hands to their holy worke Neither know I any whose courses are more preiudiciall to the enlargement of the Church then those hypocrites amongst vs that carrying shew of godlinesse z 2. Tim. 3.5 deny the power of it in their conuersation The last particular enlarging their praise is the famousnesse of their Faith In euery place their Faith to Godward was spred abroad Papists lighting on like a Rom. 1.8 commendation giuen to the quondam Church of Rome desire vs to take notice of it and thence would fayne inferre a necessitie of communicating with their now Synagogue of Satan for their Faith was renowmed thorow the world saith Paul any whit lesse of this at Thessalonica yet how is the faithfull City become b Isai 1.21 an Harlot miserum fuisse foelicem as miserable fuisse fidelem Obiect That they once had Faith the Apostle giues testimonie and we may not thinke them Reuolts from that Faith except wee shew Authours Times other circumstances of their defection Answ And that they might c Rom. 11.22 fall from Faith and lose the very fashion of a true Church visible the Apostle as plainly intimates and to this Church giues as ample commendation of Faith as to that of Rome which yet is now long since become a cage of vncleane birds though it is hard for them to shew the time and first Authour of their defection Secondly me thinks it should suffice to manifest that there is a defection by that wide discrepance betwixt their Faith now and that commended by the Apostle though circumstances of reuolt could not be euidenced Is any so mad as to question whether his house burne when he sees it on a flame because he knowes not the incendiarie Obiect In other Heresies the originals and such like circumstances may be shewne Answ First that is not vniuersall Secondly a difference there is betwixt other Heresies and those which Antichristianisme drawes with it in this respect That is d 2. Thess 2.7 a mysterie of Iniquitie secretly insinuating it selfe into the Church vnder colour of the mysterie of godlinesse Thirdly the Authours and Times of their defection in most particulars haue beene shewne by our Diuines see Philip Mornay his mysterium iniquitatis PERKINS his Probleme Centurie-writers euerywhere Wee leaue them and proceed to our instruction by this Text. Your Faith
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
aduanced in Gods fauour the heauier vengeance lights on them in case of their vnthankfulnesse and disobedience Capernaum lift vp to heauen t Matt. 11.23 is brought downe to the lowest Hell iustly for their rebellion and abuse of Gods high fauour this makes the state of an Apostata more fearefull then of a simple Alien because his taste was more of Gods grace and fauour How great are the prerogatiues of GODS fauours vouchsafed to this Kingdome libertie of the Gospell peace in the profession and practice of Pietie such as Aduersaries haue long enuyed vs other Churches of God neuer yet so fully enioyed Let vs not be high-minded but feare Euery disobedience is in vs more haynous Gods vengeance will bee more extreme if perhaps wee proue vnthankfull and rebellious Vse Let euery man obserue his specialties in Gods fauours vse their meditation to excite to more obedience Is thy knowledge more see thy obedience be more also else shall u Luk. 12.47 thy stripes be more Is thy wealth greater see thy x 1. Tim. 6.18 works of mercy be more abundant Haue we more power and plentie of preaching see that wee more abound in knowledge practice euery grace of God more tolerable else shall be the state of Sodom and Gomorrhe at the day of Iudgement then ours VERS 17.18 But wee Brethren being taken from you for a short time in presence not in heart endeuoured the more abundantly to see your face with great desire Wherefore we would haue come vnto you euen I PAVL once and againe but Satan hindred vs. THe coherence seemes this the Apostle had occasionally mentioned their afflictions and professed his loue because he saw they might haply question his loue as pretended only sith he so soone left them was so long wanting to their comfort hee makes Apologie professing First his departure was enforced his absence grieuous no other then when a Father is bereft of his children Secondly in body not in Spirit Thirdly striuen against Fourthly but hindred by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word intimates a separation such as Death makes twixt Father and Child that looke what griefe a Father sustaynes when hee is bereft of his children or poore fatherlesse Orphanes depriued of Parents such and no lesse grieuous was that occasioned by his separation and absence Obser So grieuous to a Pastor sincerely affected to Gods people is euen enforced absence from the Flocke the kindest Father takes not more tenderly the want of his dearest children Reading the storie of Pauls departure from y Act. 20.18 ad 36. Ephesus me thinks I see the behauiour of a dying Father in his last farewell to his children so pithy and passionate are the Exhortations and Counsels euery word enough to make the hardest heart to melt Vers 37. in the hearing and such relenting wrought they in the people No maruell First the dangers wherein they are Secondly and z Act. 20.28 29 30. price of their soules considered Vse First they are of mercenarie disposition that are not thus affected Secondly and they haue cause to feare the vengeance threatned to men mercilesse to fatherlesse that enforce such separation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle is by some conceiued to intimate the separation and absence to be but for a short time supposing him so to speake according to his hope and opinion by others to signifie the suddennesse of his enforced separation whereto agrees the storie Act. 17. ad vers 11. Obser That sense standing occasions vs to note how Satan specially insidiatur initijs nascentis Ecclesiae and is most turbulent in the first planting of Churches At Ephesus when a 1. Cor. 16.9 the doore is opening Aduersaries are multiplied Hence in Primitiue Church grew those bloudie persecutions that plentie of Heresies wherewith the world was pestered At first rising of Luther what vprores was the whole Christian world filled withall and still as the Gospell spred it selfe newly from Kingdome to Kingdome so grew tumults more frequent and outragious Particulars of Gods children may obserue temptations most frequent and vehement in their first retyring from the world and turning to their God then conscience becomes a Lyon persecutions arise all the power and policie of Hell combine to detayne or worke a rescue The reason is euident It is the Deuils obseruation from much experience it is easier to hinder a Church from planting to hinder the rising then to destroy it once settled vpon the foundation Paul for this is fearefull to admit b 1. Tim. 3.6 Nouices to the place of Pastors knowing that as their fals are most dangerous because they are Ministers so most easie because Nouilions Vse 1 To me it is strange how to men conuersant in Scriptures and Church Storie it should seeme strange to see preuayling Ministeries accompanyed with popular tumults There is no building without noyse of hammers nor child-bearing without grones and outcryes Our Sauiour then whom the Sunne neuer saw man more peaceable harmelesse and inoffensiue scaped not the clamours and oppositions of gracelesse men in his Ministerie Paul whose courses tended all to peace so as no mans more parting with many rights for peace sake tempering himselfe in things indifferent to euery mans infirmitie yet meets with tumultuous contradictions Vse 2 Secondly I say as SYRACH My sonne c Ecclus 2.1 2. when thou entrest Gods seruice stand fast in righteousnesse and feare and prepare thy soule for temptation The beginnings are most violently assaulted Arme therefore against Satans incursions First especially against that of Pride the vsuall ouerthrow of Nouices which made Bernard aduise in our beginnings specially to labour for Humilitie though graces be then small yet as small is experience of infirmitie in temptation Secondly Remissenesse and temper though vsually beginnings are most feruent yet as no violent thing is of long continuance so sodainly is that feruour and heate of deuotion slaked Bernard And then as BERNARD Contrahitur animus subtrahitur gratia protrahitur longitudo vitae deferuescit nouitius feruor ingrauescit tepor fastidio sus blanditur voluptas fallit securitas reuocat consuetudo Thirdly diuerting the streame of affection from substance to circumstance from the mayne foundations of Faith to the nice impertinences of humane ceremonies by which wile of Satan how many haue beene transported into faction carryed to an vnbrotherly separation from the Church of God! In person not in heart In Christian amitie our persons may be sundred affections can neuer be diuided Brotherly fellowship may increase loue separation quencheth it not What maruell First presence is not necessarie to procure it nor therefore to perserue it It comes to passe said Austine by this meanes that wee loue those whom wee neuer saw that whereas all other loue growes specially from societie and familiaritie Loue Christian is procured by bare consideration and report of Graces wee heare of others neuer so farre distant from vs. Besides in this friendship
And if the Lord for such abominations plagued heathen that knew him not how much sorer vengeance hath he in store for Christians to whom he hath so clearely reueiled himselfe by his Word Their Periphrasis followes Which knew not God The vsuall circumscription of Gentiles as Ier. 10. vlt. Psal 79.6 Gal. 4.8 c. And yet Paul tels vs that to very heathens God had made himselfe knowne k Rom. 1.20 The inuisible things of God his power and Godhead Gentiles were not ignorant of Neuer was Nation so barbarous but had some notices of a Deitie In some of their writings excellent sentences are found expressing the nature and attributes of the Godhead Plato thus describes Deus viuens immortale sibi sufficiens ad foelicitatem aeterna substantia Causa omnis boni in Naturâ Of his prouidence they haue learned discourses extending it to all particular euents euen to permission and ordering of euils notable disputes sending to vphold the iustice of God in that which to many seemes confusion that there be righteous to whom it comes after the worke of the wicked and wicked to whom it falles after the worke of the righteous How reconcile we Distinctions are many First after the meanes Knowledge of God is twofold First by his workes which all Gentiles had Secondly by his word that the prerogatiue of the Church Secondly God is knowne First as Creator so Gentiles knew him Secondly as Redeemer in Christ so they knew him not they were l Ephe. 2.12 without Christ the m Rom. 15.20 Name of Iesus not heard amongst them Thirdly knowledge is of two sorts First one effectuall n 2. Cor. 3.18 that transformes vs into Gods image Secondly the other ineffectuall standing onely in speculation without efficacie and power in the soule and Conscience The summe is By the workes of God they knew him so far as the creatures could reueale him by his Word they knew him not that was the priuiledge of the Church As Creatour and Gouernour of the world they knew him as Redeemer in Christ they knew him not Lastly some imperfect and ineffectuall notices they had of the Godhead such as depriued of excuse knowledge effectuall and powerfull to reforme they had not And hereof would the Apostle be chiefly vnderstood The description conceiue to bee propounded causally The Gentiles liued in the passion of lust no maruell the cause is euident they knew not God Ignorance then is a master a mother-sinne Pull it thou pullest all sin There is no sinne into which an ignorant man in the point where his ignorance lies is not ready to fall See if the Apostle say not is much o Ephe. 4.18 Aliens from the life of God through the ignorance that is in them p 1. Cor. 12.2 they were carried to dumbe Idols as they were led Through q 1. Tim. 1.13 ignorance it was that PAVL blasphemed persecuted oppressed the Church of God That Iewes crucified the Lord of glory A sinne so fertile of sinnes is this of ignorance that the wonder is more to see an ignorant man restrained from any sinne then running into foulest abominations Our indeuour should be the more to come out of this so dangerous a snare of the deuill and as Paul prayes r Colos 1.9 to be filled with all knowledge and spirituall vnderstanding Reasons many haue bene often pressed This of the Apostle let not be forgotten that it is the mother not of deuotion but of abomination That ignorants are kept from grossest sinnes is of Gods prouidence withholding temptations were they tempted no question to them they would run with as great greedinesse as they doe to those wherin they now wallow They knew not God Some knowledge they had of God but ineffectuall to reforme them that knowledge is esteemed ignorance Erroneous and vnfruitfull knowledge is in esteeme as no knowledge in truth no better then ignorance If any man seeme to know neglecting vertues hee ſ 2. Pet. 1.3 is blind and cannot see farre off his knowledge is as no knowledge First in respect of any honour that comes to God all is as one Disobedience whether in ignorance or knowledge dishonours God Secondly in regard of their comfort all is as one no more comfort hath such a man in his t Ioh. 13.17 idle knowledge then the verriest Idiot in his ignorance Learne we that haue receiued to know God to shew the power of our knowledge in holy practice If any say he knowes God and keepes not his Commandements hee is a lyar and there is no truth in him Gods grace hath bene marueilous to vs in the meanes of knowledge happie were we if wee were not defectiue in that that neereliest concernes our comfort But how iustly may wee complaine as Seneca on like occasion Postquam docti prodierunt boni desierunt and we haue learnd to dispute not to liue Disputants we haue many amongst Christians moe then practicke Moralists Curious foules labouring for knowledge onely that they may know and in company of learned be able to mainetaine discourse Oh brethren what auailes it to haue all knowledge though it were Angelicall and not to haue obedience to know as Angels and liue as diuels Can such knowledge saue vs shall it not rather aggrauate condemnation If yee know u Ioh. 13.17 happie are yee if yee doe if ye know and doe not wo worth the time that euer yee knew Gentiles which knew not God So should ignorance bee a sinne peculiar to Gentiles Therefore Gods Spirit so euery where makes it their peculiar description x Iere. 10.25 Psal 79.6 Not to know God As if it were almost the difference specificall discerning Heathens from Christians I could wish it were now with Christians as it seemes to haue beene generally in Pauls time that ignorance were a sinne peculiar to Heathens And that this description did not as well befit our people as euer it did the Heathen But who sees not that it agreeth as well to our multitude as euer to Gentiles yea that many Heathen know more of the Godhead then men that haue long liued in the Church of God bearing themselues as Christians Heathenish Christians or worse then Heathens that haue not learnt of God so much by his Word as Gentiles knew by view of the creatures Of such I dare be bold to say When Heathens and Pagans Turkes and Infidels goe to heauen then shall such Christians y 2. Thes 1.8 as know not God and disobey the Gospel VERS 6. That no man goe beyond and defraud his brother in any matter because that the Lord is the auenger of all such as wee also haue forewarned you and testified A Second particular of sanctification belonging to the eighth precept is here specified prescribing vs abstinence from breaches and violations of iustice commutatiue Wherein considerable are First the sinnes to be auoided Ouer-reaching and fraud Secondly Reasons pressing care to auoid them First of the sinnes which
b 2. Cor. 4.17 worke to vs an incomparable weight of eternall glory In infamie and contempt they shew vs the vanitie of popular applause What is fame but aura popularis the breath of the people And honour they say is in honorante not in honorato Heare Scriptures God hath chosen c 1. Cor. 1.28 the vile things things of no esteem to cōfound the mighty these that now are counted the off-scouring of the earth shall one day d Mat. 19.18 sit on thrones iudging the tribes of Israel and e Mat. 5.12 great is their reward in Heauen I might be infinite in this kind but whereto who maruels if the comforts of men be not comparable to those that proceed from the Father of mercies God of all consolation He that made mans heart best knowes the maladies thereof and what cordials to Minister thereto for medicine Vse 1 What then may we thinke of them to whose soules no comforts are more vnwelcome then those the Scriptures affoord that forsake this fountaine of liuing waters digge them pits that can hold no water in deadliest sickenesse when now the soule drawes neerest to the pit delight most in the company and presence of the most profane and ignorant of their cursed acquaintance The Minister whom God hath made f Iob 33.23 his interpreter and messenger of comfort to the weary soule is last sent for and lest welcome as if they thought of all comforts they were lest precious that the word of God affoordes Will you heare the forme of comforting that so much delights them Be of good cheare neighbour you shall doe well enough by grace of God I haue seene many as low brought and yet haue recouered or if the worst come it is but a dying We owe God a death and there is an end As Iob speakes to his friends Miserable comforters are these to the afflicted It is indeed appointed to all men once to die But heare what followes g Heb. 9.27 After death comes Iudgement Where is that should support the soule against it be presented to the Lords tribunall When euery man h 2. Cor. 5.10 receiues according to things done in his body To such distresse alas what comfort can they minister that haue neither experience nor so much as knowledge of the meanes of reconcilement vnto the Iudge know not to reueale vnto men that righteousnesse of Christ wherein who is not found perisheth in euerlasting horror and torment of conscience Secondly Learne we all diligently to conuerse in the Vse 2 Scriptures that we may store our selues with sound comfort against the euill day commeth Certainely it is a truth either in this life for a time or in the world to come for euer thou shalt finde conscience an accuser a witnesse a Iudge against thee It will be too late to seeke comfort when the misery commeth Be exhorted therefore to let this Word i Col. 3.16 dwell plentifully in you if not for the pleasantnesse of heauenly reuelations therein contained if not that you may know how to direct your liues according to the will of God though whoso makes it not his Counseller shall neuer find it his comforter yet for your necessity sake that ye may haue comfort wherewith to support your soules in the euill day of temptation Strange is the contempt of this knowledge comfort of the Scriptures amongst men Insomuch that euen idle Ballads profane Play-bookes and lying Fables are with more delight conuersed in then the sacred Word of God able to saue or destroy our soules k Hos 8.12 God hath written vs the great things of his Law but they are become a strange thing vnto vs caused the Scriptures to be written for our comfort and therein affoorded vs consolations such as no writings of men deliuer Iustly let their soules perish in horrour and euerlasting discomfort that neglect so great saluation offered to them in the Scriptures The end of the fourth Chapter THE FIFTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 But of the times and seasons Brethren ye haue no need that I write vnto you For your selues know perfectly that the Day of the Lord so commeth as a Thiefe in the Night THe Apostle in the former Chapter hath spoken of the last Resurrection comming of Christ and state of the dead shewing what shall be the blessed condition of men dying in the Lord especially after Resurrection Now because hee saw mans curiositie would bee readie to inquire as the Disciples of Christ a Mat. 24.3 When shall these things be and in likelihood there were such questions on foot in the Church of God he preocupates that inquiry shewing that it is altogether curious and both in it selfe and in respect of them vnnecessarie because they perfectly knew that Day of the Lord should come suddenly The summe of Doctrine here taught is that the Day of the Lords second Comming is vncertaine sudden and vnreuealed and that vncertaintie and suddennesse thereof is set out in a double similitude the one of a Thiefe comming to spoyle the other of a womans trauel The passage to this point is by way of Prolepsis q. d. It may bee inquired when these things shall bee Sub. The question is impertinent and needlesse in it selfe because the thing is vnreuealed in respect of you because you know it shall be sudden The points of obseruation are these It is an ancient policie of Satan to diuert our studies and inquiries from things reuealed and necessary to matters of secrecie and meere curiositie That the Lord shall come to Iudgement is a point reuealed and of necessary vse to the Church of God when hee shall come God hath secreted to himselfe But mans curiositie is made vpon secrets in stead of meditating making vse of that reuealed it would be informed of the times and seasons The Disciples had beene informed of the Lords purpose to restore the Kingdome to Israel that sufficeth them not to know but they must be acquainted with the time b Acts 1.6 7. Wilt thou at this time restore the Kingdome to Israel Of this curiositie the Apostle else-where complaines there were that doted and euen c 1. Tim. 6.4 languished about questions needlesse that had no possible determination by the Word of God no maruell if they macerate perplexe thēselues that are intangled therein In after-times remayned the same euill in the Church Saint Austine tels of some that hearing the Doctrine of Creation taught in the Churches of God left the meditation and holy vse of that Article of faith and fell to busie inquiries Where the Lord was What he did How he bestowed his time before he made the World Another sort that gaue some credence to the Doctrine of Originall sinne and could not but acknowledge the deprauation of Nature but it tortured them to know how it should be conueyed from Adam to his Posteritie A fitter inquiry it had beene
saith Austine in his Apologue or Storie of him fallen into the Ditch to vse meanes to come out of it then to know how wee came into it What should I belong One of the first occasions of Poperie growing to such height was this doting about curious questions wherewith their Schoolemen pestered the World The Deuill vsed that policie to diuert mens mindes from things reuealed and necessary so long that they lost almost all truth in the Church of God It were endlesse to mention all take instance in that one point of Angels That there are such heauenly Spirits and that they are d Heb. 1.14 deputed to the Ministerie of the Church c. the Scripture plainly reuealeth This knowledge sufficed not but they fell to Disputations about the time of their Creation whether it were before or with the visible World whether on the first day or when they were created Touching their Orders what and how many they were their number whether more fell or stood whether they did occupie a place and so whether many might be in one place at one time and how many might sit on a Needles point and six hundred such like needlesse points And in this policie the Deuill is not slacke to this day after we haue seene by lamentable experience the wofull fruits of it Touching the point of the Text when the Day of Iudgement shall bee how many haue taken in hand curiously to inquire boldly to determine not the Age only but almost the Yeere and Day wherein the Lord shall come And how often heare wee the question amongst men carelesse to goe to Heauen yet curious to inquire whether we shal there know one another not Let vs bee admonished to take notice of and preuent this policie of Satan Remember what Moses hath e Deut. 29.29 Secret things belong vnto God things reuealed only to vs and our Children Our Nature is maruellous curious and delightfully prone to Nouelties and matters of secrecy It is not the least part of our f Ephes 4.17 mindes vanitie I beseech you consider that in things necessary and plainly reuealed there is sufficient to exercise our wits and to weare out our liues were our bodies of Iron our yeeres as those of Methusalem our acritie as that of Salomon Lastly consider the issue of such curiositie it breeds nothing but g 1. Tim. 1.4 questions without end to no edification of our selues or others Quest You need not that I write vnto you Was it then a point vnnecessary why doth Paul teach it was it necessary how needlesse then to write vnto them Answ First God his Spirit is not vnacquainted with points of Rhetorike such Ironicall preteritions are something h 2. Cor. 9.1 1. Thess 4.9 frequent in Scripture Secondly vnnecessary it was not in it selfe for it is a point of Scripture-Doctrine whereof all is i 2. Tim. 3.16 profitable But somewhat vnnecessary to bee newly taught to this people Quest Why then written to them Answ Know that these passages of Scripture though directed to particular Churches by name yet were intended to the vse of the whole Church in all times Though therefore in respect of this people alreadie instructed in this point the mention might seeme needlesse yet necessary was it for the Church that of it should be extant plentifull testimonies in Scripture Thirdly How euer needlesse to mention to them by way of instruction yet not for farther confirmation and settling their iudgements in that point of their knowledge Obser From his practice insisting in a point wherein hee acknowledgeth their exactest knowledge learne we that it is not vnprofitable for vs to be remembred after a sort newly instructed in points wherin our knowledge is most exact Therefore we see the Apostles themselues thiâ—ke it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to insist in things wherein they acknowledge the knowledge of the people Paul is perswaded that the Romanes are k Rom. 15.14 filled with knowledge able also to admonish one another neuerthelesse writes boldly to put them in remembrance Saint Pâ—ter to like purpose is not negligent l 2. Pet. 1.12 to remember them of those things they knew and wherein they were established Our Sauiour insists in some points of the Law m Mat. 7.12 of Nature which are as Iude speakes knowne n Iude 10. naturally and presseth them not without instance Heare some Reasons First euen in points knowne there may bee forgetfulnesse in the time of vse In times of temptation memorie often failes in things otherwise knowne ad vnguem In matters of practice how oft are our best knowne rules forgotten the Philosopher hath a saying generally true Omnis malâ—â— ignorâ—ns hee meanes of that ignorance which hee cal particular what through passion and head-strong violence of affections hee lackes vse of his knowledge when he consents to lewdnesse Secondly besides in nothing is our knowledge so exact but something may bee added to the distinctnesse of our vnderstanding There are many appertinencies to the Articles plainlyest reuealed and most perfectly vnderstood wherein the wisest need not scorne to receiue farther information That wee are iustified by Faith and by it alone Example wee are most of vs fully instructed but how Faith iustifies whether as an act or as a qualitie or as an instrument how many thinke you doe not yet vnderstand Thirdly Adde vnto this that there may corruptions grow vpon vs in the points of our most perfect vnderstanding there are some parts of duety o Iude 10. knowne naturally and therein saith IVDE there be that corrupt themselues Vse Foolish then is that nicenesse in many hearers that cannot endure plaine points wherein they are already instructed to bee so much as lightly mentioned or but pointed vnto Tell vs they say what wee know not these things we haue heard often and know sufficiently A speech sauouring of arrogancy and such as an humble spirit would tremble to vtter what Article of faith what one precept in the Morall law is it of which a man may say there is nothing comprised in it but he vnderstands to the full Dauid had long trauelled with an extraordinary spirit in the studie of the Word of God yet saw he still some p Psal 119 18. wonders in it which hee could better admire then conceiue Secondly Remember who said q Iob. 13.17 If yee know these things happie are yee if yee doe them Thy taske is not ended when thou knowest there is something more required to make thy knowledge comfortable Thou knowest thou shouldest not sweare But hast thou gotten that command of thy tongue that thou canst bridle it from vaine othes so planted Gods feare in thy heart that thou hast learnt as SALOMON r Eccle. 9.2 to feare an othe Thou must giue vs leaue to remember thee of Gods commaundement that thy Conscience may bee wrought vpon and thou driuen from practice of sinne against Conscience or be left inexcusable at
the very iawes of the Deuill neuer yet had grace to bethinke themselues of the future state of their soules what is heard from men of better inclinations but peace and safety God hath giuen vs peace round about and linked vs in amity with most neighbour Nations The Gospel they say wee haue by Gods mercy preached plentifully amongst vs. These are I confesse great blessings of God But brethren where are all this while the fruits of the Gospel except the cursed fruits of disobedience may be imputed to the Gospel It is a remarkeable speech in Ieremie to the Iewes boasting of like priuiledge u Iere. 7.4 12. The Temple of the Lord the Temple of the Lord is amongst vs. But goe to Shilo saith the Lord where once I set my Name See what I haue done to it Hee would teach vs that his Grace is not tied to any particular place or people so but for their disobedience he may and will remooue it Where is Ierusalem the Citie of the great King of which the Lord said more then euer he said of any place x Psal 132.14 This is my rest here will I dwell for euer What is become of those Churches of Asia famous in their times and renowned through the whole world Where is Galatia Corinth Thessalonica and the rest all of them become either ruinous heapes or dwellings for cursed Mahumetans And as Paul speakes Let not vs be y Rom. 11.20 high-minded but feare For infidelitie and impenitency they were broken off By faith if there bee any we haue our standing But if for impenitency he spared not them let vs take heed left he also spare not vs. The Lord giue vs all grace ouer whom his Name is called seriously to thinke of these things and lay them to heart And to Gods children let this bee argument sufficient of watchfulnesse The generall securitie of the multitude that are amongst vs. As do others Whether this be added as a reason to disswade securitie or as a preuention to cut off what some might obiect I will not ouer-busily inquire It may be he conceiues some such obiection What meanes this taske of vigilancie so streightly laid vpon vs more then others Why may not we as others sleepe securely The Apostle implies answere Your state is other then that of others Therefore so must be your behauiour Yee are children of Light so are not others your behauiour should bee as discrepant as is your state from theirs Obser The difference of our state from others in spirituall things should draw with it a difference of behauiour z Ephe. 4.17 Walke not henceforth as other Gentiles walke your state is now different a Ephe. 5.8 Though ye were Darkenesse yet now are yee Light in the Lord. Walke therefore as children of Light The Scripture is plentifull this way calling still for our separation from the wicked not so much in our persons as in our behauiour How often beats the Lord vpon it to his people That sith hee had chosen them to bee his peculiar people they should flie from the profane customes and conuersation of the Heathen See Deut. 12. Iere. 17. and that of the Apostle b Rom. 12.2 Fashion not your selues to the world Vse It affoords vs answere to those foolish Arguments and pleaes for profanenesse rise amongst our people with whom the Argument goes for currant Thus doe others in other places profaning the Lords Sabbath c. Why not we I wonder they reason not for Idolatry Swearing Whoring c. For these things also doe many others Mee thinkes the answere is ready Our state is different God hath of his mercy c 1. Pet. 2.9 called vs out of Darkenesse into his marueilous Light that we should shew foorth the vertues of him that hath called vs not liue in the vices of the world out of which we are called And will we indeede be like to people profane and disobedient First saith the Apostle We d Ephe. 4.20 haue not so learned Christ if we haue beene taught as the trueth is in Iesus Secondly It is iust with God to make them e Reuel 18.4 fellowes in punishment that will needes be fellowes in disobedience Secondly There is another sort and they are much amongst men Mungrill Christians as I may terme them as it is said of Samaritanes They feared God g 2. Kin. 17.33 and serued their Idols and as of Israel They sware by the Lord h Zeph. 1.5 and by Melcom So these make a mixture in their Iudgement and practice of profanenesse and pietie of Christian Religion and Antichristian superstition heare as Protestants beleeue as Papists professe as Christians liue as Heathen talke as Saints doe as Deuils so abominable disobedient and to euery good worke so reprobate are they The Lord to Israel permitted no medleyes A garment of Linsey-woolsey his people might not weare nor sow their field with Miscellane to teach say most Interpreters how farre his people should bee from such medleyes in Religion And though I say not it is a perfect rule to trie truth of Religion and Grace by farthest distance from Heathens practice for I know there are some principles of i Rom. 2.14 the Law written in their hearts yet this I am sure of euill things should bee so much more detestable vnto vs because euill men practise them and for things good in their matter Gods children should adde another forme and manner of performance that they may be acceptable vnto God Shall I neede to adde other reasons Consider this First If we be Gods There is another k 1. Joh. 4.4 spirit in vs then in the world as different in his operations as exceeding in power We haue Paul telling vs That l Rom. 8.14 as many as are the sonnes of God are led by his Spirit and they are none of his in whom that spirit workes m Ephe. 2.2 that rules in the children of disobedience Secondly We should consider what Peter hath Christ hath ransomed and redeemed vs not onely from the guilt and punishment of our sinnes but from our n 1. Pet. 1.18 va ne conuersation taught by traditions of our Fathers They talke idly that boast of Christ their Redeemer from Hell whom hee hath not freed from the power of darkenesse Thirdly That of the same Apostle may not be forgottē o 1. Pet. 4.3 It is enough if any thing be enough that we haue spent our former times in doing the will of the Gentiles The little that remaines of life how little it is we know not wee should me thinkes willingly consecrate to the seruice of him that hath bought vs with a price The second duty concerning vs in respect of our gracious estate is Sobrietie strictly taken Hieron in Ezec. cap. 44. Ebrietas non solum in potione vini sed in omnibus rebus oslenditur quibus incontractibus in ne gotijs saeculi damnis
1. Tim. 5.6 are dead while they are aliue and as our Sauiour They z Ioh. 3.18 are condemned alreadie For such if for any is that a Isai 30.33 Tophet prepared the burning whereof is fire and much wood which the breath of the Lord as a streame of brimstone kindleth and for euer keepes burning Secondly To these are added those that as Stephen speaks of Iewes alwayes b Act. 7.51 resist the holy Ghost and labour to suppresse the holy motions suggested by him How oft doe I perswade my selfe the worst men vnder our Ministerie heare that voice behind them This is the way walke yee in it and as Agrippa are c Act. 26.28 almost perswaded to become Christians But see the cursed vnthankfulnesse of men wilfully setting themselues to repell such motions those sweet inspirements of Gods holy Spirit they call I would I might say ignorantly fits of melancholy I am sure profanely qualmes of deuotion And then haste to their cursed companie and no lesse then abominable courses to chase away those qualmes of conscience Oh wonderfull mercy of God offered to such mens soules had they grace to consider and accept it How iustly may the Lord say to them as he speaks to Israel d Hosh 13.9 Your destruction is of your selues and as to Ierusalem e Isai 5.4 What should he haue done more that he hath not done Teaching them by his Word wakening them by his Rod inuiting them by his bountie offering himselfe to them by his Spirit whiles they desperately forsake their owne mercy The issues vsuall of such men are First that their hearts grow thereby more obdurate Secondly the life more brutish and abominable Thirdly else fall they into agonies of conscience such as wherin they perish through euerlasting despaire Thirdly A third sort there are and they are much amongst vs men that vnder pretence of discretion and seeing more into the state of Religion then at first entrance they could see abate of their feruour and as they now terme it violence of gracious affections seeming to conceit there may be a nimium of deuotion men may be ouer-forward and zealous A Sermon now and then doth well euery weeks hearing is not so necessarie studie of Scriptures is good at leisure times as it were for recreation we be not Angels but Men and there is a reason in all things euen in religiousnesse if men could hit on it I confesse there is a kind of deuotion wherein men may be too feruent but that deuotion is superstition a kind of zeale whereof may be a nimium but that is f Rom. 10.2 zeale not according to knowledge yet beware I beseech you you giue not the Lord the least occasion to complaine of you as of the Angell of Ephesus that you haue left your first loue and take heede this temperatenesse and discretion as it is called degenerate not into g Reuel 3.16 luke-warmenesse the worst temper that can be of our Religious affections Feare to bee noted of backe-sliding Tremble to lose the least measure of Gods gracious gifts to abate any thing of the heat and feruour of sanctified affections It is a step towards quenching but to slake the fire of Gods Spirit in our hearts Meanes of cherishing and keeping in life our spirituall gifts First exercise and imployment Secondly h 1. Tim. 1.19 Good Conscience and holy obedience which while some neglect they make shipwracke of faith Thirdly humilitie in Bernards iudgement is conseruatrix virtutum Fourthly i Heb. 10.25 Forsake not assemblies of Saints neglect no meanes sanctified to worke establishment How may the motions of Gods Spirit be distinguished from Diabolicall delusions Satanicall suggestions are oft subtilly contriued cunningly coloured that lying spirit sometimes dares counterfeit the Spirit of truth Scarce euer was heretique so phantasticall or impudent but pretended guidance by the Spirit of God Anabaptists teaching to despise Authoritie to vilifie all other ordinances of God pretend I know not what instincts and reuelations from the Spirit of God Montanus tells of a strange Paraclete that inspired him and guided to publish his damned errors Meanes of discerning First Isai his watch-word let it be our rule k Isai 8.20 Deut. 13.2 3. To the Law and to the Testimonie if they speake not according to this word it is euidence that there is no light in them Secondly The gift of Prophecie as of miracles is now ceased in the Church God deales not now as in former times by extraordinary instinct or inspiratiō His charge is To l Reuel 22.11 adde nothing to the words of IOHNS Prophecie vnder paine of addition to be made to our plagues Thirdly If the matter of the suggestion be euill either in the whole kind or by circumstance it is no Diuine motion but either a m Iam. 1.14 concupiscentiall phantasie or a n Iob. 13 2. Diabolicall delusion Fourthly Euer be iealous of all motions leading thee beyond thy calling or measure of gifts The rules are o Rom. 12.6 Sapere ad sobrietatem and p Psal 131.1 not to meddle with things too high It is glorious to exercise the Ministerie but examine thy gifts Excitements to enter that function without gifts thou mayest well thinke are but suggestions of pride VERS 20. Despise not Prophecyings THe duetie he prescribed tends in the holy practice of it to preserue the life and vigour of Gods Spirit in vs. The sense conceiue thus Of Prophecie we find two sorts First Extraordinary that stood partly in foretelling things to come by immediate reuelatiō partly in interpreting Scriptures with vnerring spirit In regard of which function those whom the Lord extraordinarily stirred vp in the old Testament some also in the New were called Prophets Of which sort if now were any they ought to haue their extraordinary respect There are I know that arrogate such a lumen Propheticum and reckon it amongst the markes of their Church But if q Reue. 22.18 nothing may be added to the Prophecie of Iohns Booke it should seeme the Lord hath therein fully reueiled whatsoeuer is necessarie to be knowne touching state of the Church to the end of the world and then what needs a new light of Prophecie Secondly Another ordinary intimated by the Apostle with whom to Prophecie in this kind is r 1. Cor. 14.2 to speake vnto men to Edification Exhortation Comfort In our vsuall language we call it Preaching Therefore termed by PAVL Prophecying perhaps because the matter of preaching in those dayes was the Scriptures in MOSES and Prophets in opening and applying whereof the seruants of God were then conuersant And of such prophecyings would Paul be vnderstood His prescript in respect of preaching is not to despise it That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies highest reuerence and esteeme most conscionable attendance due to this ordinance of God In pressing that duetie I haue beene forestalled by the paines of my reuerend Symmysta whom I
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
r 1. Cor. 5.10 must wee goe out of the World But familiarly to vse such what is it but First to harden them in euill Secondly Without calling to frequent their company is to hazzard thy selfe to infection Thirdly To wound fame at least by this shew of euill occasioning beholders to censure vs as fauourers of their lewd courses Costly and gorgeous attyre is not to all men at all times vnlawfull The High Priest amongst Iewes had his Vestiments of the costlyest and our Sauiour blames not SALOMON Å¿ Mat. 6.29 for his clothing in Royalty But beyond compasse of ability to array our selues is Prodigalitie aboue our Calling no lesse then Pride at least a shrewd species and appearance of it I cannot oft enough repeate that Canon of Bernard so much vse hath it in the life of a Christian All our actions and intendements should be preuented with this triple consideration First An liceat Secondly An deceat Thirdly An expediat Things lawfull in themselues may be vnseemely for our state and calling vnbehooueful also to benefit of others Thinke vnlawfull for thee whatsoeuer implyes eyther inexpediencie or indecorum Secondly And must the showes of euill be auoyded how much more should the euils themselues bee abhorred Is the shew of Idolatry so euill how much more accursed is Idolatry it selfe Is it so euill to seeme couetous much more to bee so seeme wee neuer so liberall or religious Cursed Hypocrites there are many scrupulous of nothing but the showes of euill so their outside be painted no matter how full of rottennesse their inwards are Let them but seeme deuout others shall haue leaue to expresse the power and life of Godlinesse Let them not seeme prophane they t Titus 1.16 will be abominable disobedient and to euery good worke as reprobate But is it euill to seeme euill much more to be so By seeming euill thou woundest Fame by being euill thou piercest Conscience and exposest thy soule to the wrath of God Thirdly From all appearance Greater or lesse Therefore from euils all be they neuer so small There is a kind of Libertinisme coasting nearer vpon prophanenesse then what the Apostle here interdicts vs and it is much amongst men A generation we haue whose whole out-cry is against precisenesse and strict care to flye from euill Enough they thinke it to shunne grossest sinnes with lesser the Lord will beare It is our too much nicetie once to scruple them First Let vs consider the greatest appearance and shew onely of euill is lesse euill then the least euill that is euill in realtie yet must all shewes of euill be auoyded Secondly u Mat. 5.19 The breach of the least Commandement makes vs lesse then nothing in the Kingdome of Heauen Thirdly Little sinnes haue often great consequences draw after them greater in case they be neglected Nemo repentè fit pessimus Fourthly At least by their multitude they prooue pernicious AVGVSTINE * Aug. in Ioan. Item in Psa â—29 Bernard Tunc leue dixeris c. Minutae sunt guttae quae flumina implent minuta sunt grana arenae sed si multa arena imponatur premit atque opprimit Hoc facit sentina neglecta quod facit fluctus irruens paulatim per sentinam intrat sed diu intrando non exhauriendo mergit nauim Fiftly And can we call it little wherewith Christ is offended for which we must be brought to Gods Iudgement Seate when it is so fearefull to fall into the hands of the liuing God Let vs all bee exhorted x Heb. 12.13 to make straight steps to our feete to walke accurately and y Ephes 5.15 exactly according to our rule to hate z Iude 23. the garment spotted of the flesh Prouiding for Conscience by eschewing euill for Fame by auoyding the shewes of euill And of the matter and substance of the Epistle hitherto VERS 23. And the very God of Peace sanctifie you wholly and I pray God your whole spirit and soule and bodie bee preserued blamelesse vnto the Comming of our Lord Iesus Christ. THE Conclusion of the Epistle remaynes Wherein wee haue first a Petition put vp vnto GOD on behalfe of this people wherein summarily the Apostle prayes God to worke in them what hee had exhorted vnto progresse and perseuerance in Sanctitie The points obseruable are First That hee prayes Secondly What hee prayes His fact and the matter of it From his fact praying God to effect what hee had exhorted vnto we learne That the vertue and power of all exhortation of the whole Ministerie depends on the blessing of God PAVL planteth APOLLO watereth It is a 1. Cor. 3.6 God that giues the increase First what else shuld be the reason why the same word preached by the same Minister in the same euidence of the Spirit and power becomes vertuous in some to their amendment and eyther hardens others or at least amends them not Why b Acts 16.14 Lydia alone amongst that multitude beleeues the preaching of Paul Why c Esay 6.13 a tenth only returnes at Esay his preaching the rest are hardened Is it mans will only that puts this difference or rather the grant or denyall of the Grace of God In Lydiaes case Luke giues the reason of her attention God opened her heart In the Disciples our Sauiour d Mat. 11.25 God hid those things from the wise and prudent and reuealed them vnto Babes Secondly If nothing else this yet is sufficient euidence meanes weakest in the eye of Reason are often mightiest in operation In playnest obseruation the greatest Clerkes haue not alwayes beene the most fruitfull Ministers Men comparatiuely of weakest parts for Learning and other indowments GOD hath made his chiefe instruments to inlarge his Church that it might euer bee true that Paul hath God chooseth the e 1. Cor. 1.27 weake and foolish things of the World to confound the wiser and more mighty Thirdly And the weakest kinde of preaching most voyde of that which men call learning and ostentation f Cor. 1.21 the foolishnesse of preaching hath had greatest vertue in the hearts of the people In all experience the preaching most admired for depth and profoundnesse hath beene respectiuely most barren for this end I thinke That the g 2. Cor. 4.7 power might bee knowne to bee of God The weaker the instrument the more euident is the power of the principall worker More euidently appeared God Authour of victory to Gideon in that with a h Iudg. 7.20 21 few Pitchers and Lampes hee discomfited the Host of Midian then if the Armies of Israel had accompanied him to the Battell A man might easily see it was another breath then i Iosh 6.20 that of Rammes Hornes which ouerthrew the wals of Iericho by the sillinesse of the meanes vsed to that purpose First The meditation admonisheth to ascribe glorie of our Conuersion or whatsoeuer benefit we haue receiued by the Ministerie to that God of all grace
Thummim vpon his holy ones If m Mat. 6.23 the light that is in you be darknesse how great is that darknesse A second particular to bee prayed respecting our office is the exercise of gifts of Knowledge and Sanctity In that sort that may bee most behoouefull for the glory of the bestower and benefit of his people As Paul n Ephes 6.19 That a doore of vtterance may bee opened to speake the Word boldly as wee ought to speake Wee cannot bee ignorant what falles out in the euent to many what may befall vs in the Ministers God sets ouer vs. How many haue wee seene of worthy gifts in the Church of God men as a man would thinke fashioned for the worke of the Ministery eyther through lacke of Conscience or loue of ease or ouer-taken with loue of the World or dismayed with sense or feare of afflictions or dis-heartened with lacke of successe become vtterly vnprofitable to the Church of GOD suffering their worthy gifts to iust without any profit to the people of God And amongst them that tremble so to bury their Talent yet coldnesse and feare or imprudence disaduantaging Lord how much the preuayling of their Ministery Thus thinke we are as Iames said of ELIAS Men of like mould o Iam. 5.17 subiect to like infirmitie and passions Pray therefore oh pray God to excite vs to vse to direct vs aright to vse our gifts to his Names Glory and his Churches Saluation The third specialtie respects successe of our labours That the p 2. Thess 3.1 Word of God may haue free passage and bee glorified Need I presse it by Reasons these are mee thinkes preualent First The great discouragement may come to Ministers through lacke of successe and blessing vpon their indeuours when they shall bee forced to cry out as ESAY q Esay 49.4 Wee haue laboured in vaine and spent our strength With Ieremie it preuayled so farre that hee resolues to r Ier. 20.9 speake no more in the Name of the Lord with Paul so that hee Å¿ Acts 13.51 shakes off the dust of his feet for testimonie against the people Secondly To this adde that hereupon depends in part the hastening of our perfect and consummate felicitie deferred for no other cause but that t 2. Pet. 3.9 the number of the Elect is not yet accomplished Thus many respects there are pressing on the people as Dutie Prayer for their Ministers in regard of their Office And is this a Dutie How cursed a generation then are wee fallen into wherein what should bee prayed as a principall blessing of God is so repined at as if it were some heauy plague or Iudgement God hath sent vpon the World in giuing vs Pastors after his owne heart to feed vs with Knowledge and Vnderstanding First How frequent is that out-cry of the people Neuer was merry World since preaching came vp in such plenty To men so esteeming this blessing I dare say it is as they esteeme it a Curse a Plague a Iudgement sent to them only as a testimony to make their disobedience more inexcusable their damnation more intolerable in the Day of Iudgement And a day may come when they may wish and wander to heare a Sermon to ease the agonies they are perplexed withall but shall finde no oportunitie Secondly Another sort there is of Hellish people to whom in our Ministerie nothing is so great a Corrasiue as the blessing and successe GOD in mercie giues it amongst his people That which Saints and u Luke 15.10 Angels reioyce in none but Deuils and damned Hel-hounds are tormented with These men count their torture as the Pharises See x Iohn 12.19 yee not that we preuayle nothing but all the World runnes after him Iâ— this thy griefe that God is pleased to glorifie his Word to make it powerfull to rescue his people out of the snare of the Deuill Of all markes of a gracelesse heart I know none more certaine then to grieue at the successe of the Gospell to enuie at the inlargement of Gods Church Thus of the things to bee prayed regarding our Office To our persons must bee prayed protection and deliuerance y 2. Thess 3.2 That wee may bee deliuered from vnreasonable and euill men that haue not faith Necessitie of it appeares to any man considering either the enmity of the World or the infirmity of our persons First As God hath z Gen. 3.15 put enmity betwixt the two seedes neuer to bee reconciled so against none is the malice of Satan or his seed with more eagernesse carryed then against Ministers whom hee knowes GOD hath made his chiefe instruments of ruining his Kingdome Thence haue hotest Persecutions violentest temptations beene directed to them and still the more profitable the Minister the more felt he Satans malice PAVLS a 1. Cor. 15.10 labours were more then all so b 2. Cor. 11.23 were his persecutions The Saints are all tempted c Luke 22.31 Apostles sifted and winnowed with temptation Secondly To this adde consideration of humane infirmitie from which who may exempt himselfe Elias a great Seruant of God yet growes weary of Ministery and life also through his continuall vexations by Iezebel And vnder Iulian how many great Lights of the Church were eclipsed drawne downe from Heauen with the baytes of preferments layd for them by that cursed Apostata Insomuch that it is thought the hottest Persecution preuayled not so much to worke reuolt to Paganish Idolatry as that policie of Iulian in promising aduancements to honour Beloued Christians wee also are men subiect to like infirmitie through infirmitie they fell by Grace we stand as it instructs vs not to be high-minded but to feare so admonisheth you to begge with instance at Gods hand deliuerance from like temptations or more strength of Grace to resist them The rather because yee cannot bee ignorant how perillous for infection are the falles of Ministers eminent in the Church of God Their falles are as that of the great Dragon d Reuel 12.4 drawing after him to the Earth the third part of the Starres of Heauen Wherefore bee exhorted amongst other Offices of Loue and Thankefulnesse not to forget this of Prayer to God for our deliuerance and preseruation Thinke it not enough that yee yeeld vs audience or reuerence or maintenance except this Office of Loue bee added to pray for our standing amids the many assaults of Satan and vexations from absurd and faithlesse men Remember who said I e Mat. 26.31 will smite the Shepheard and the sheepe shall be scattered The distractions of many Churches by that occasion if wee see not we are blind if we lament not we want bowels of compassion VERS 26. Greete all the Brethren with a holy kisse THe fourth branch of the conclusion Pauls greeting or salutation which hee desires in his Name to bee remembred to the Saints Wherein is first the Act Salute Secondly the obiect or persons
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
God and the Synagogue of Satan Christians and Antichristians friends and enemies of God and all goodnesse haue like friendly welcome to our familiaritie and equally partake all testimonies and significations of amitie First Haue we forgotten that God hath called vs out of the world to bee z Tit. 2.14 a peculiar people to himselfe Out of the world vnderstand not onely out of the a Gal. 1.4 state of the world and from the b Rom. 12.2 manners of the world but from the friendly society and familiar acquaintance of men of this world Secondly And can wee thinke it is for nothing we are so often commanded to beware their companie lest we bee corrupted with their manners Hee knowes not the corruption of his heart nor is acquainted with the measure of its naturall deprauation that sees not how easily any occasion entiseth to liking and practice of euill Thirdly What the Lord speakes to Ieremy should be in our measure performed of vs c Iere. 15.19 to discerne the precious frō the vile as to prosecute with honour and louingest respect such as feare God so to d Psal 15.4 contemne vile persons and to hold them despicable All the Brethren As his speciall kindnesse is limited to Brethren so to all Brethren it is extended So then Christian loue imbraceth all Gods children without partialitie In Colossians Paul commends it that as they had faith towards God so e Col. 1.4 loue to all Saints first so impartiall is Gods loue to his chosen whether Graecian or Barbarian bond or free f Colos 3.11 all are one in Christ Iesus Gods fauours for saluation are equally extended to all how-euer different amongst themselues by nation state sexe calling all equally chosen to saluation alike redeemed by the blood of Christ sanctified by his Spirit preserued and protected by his grace and prouidence Secondly the ground of loue is the same in all the Image of God the Loade-stone of gracious affections Cautions there are First the case may so fall that some testimonies of loue may be withdrawne from Gods children Th' Apostle that commends to vs loue of brotherly fellowship yet commaunds to g 2. Thes 3.6 withdraw from euery Brother that walkes inordinately that he may be ashamed and brought to repentance Secondly According to diuers measures of Grace so may the measures of loue and significations thereof be proportioned we reade of loue and h 1. Thes 5.13 singular loue and though Pauls i 2. Cor. 11.28 care was for all the Churches yet was his loue more k 2. Cor. 2.4 aboundant to that at Corinth Criminous therefore is partialitie in our affections owards the children of God It is that which in point of reuerence S. Iames so largely deales against and is as iustly taxable in the exercise of loue First one sort there are their loue and testimonies thereof is limited to men of place and outward eminence in the Church of God They must be men of their owne ranke that partake their companie to whom familiar greetings are vouchsafed the poorer sort though neuer so rich in faith are scarce deigned a kind looke or salutation are thought meet i Iob 30.1 mates for the dogs of our flocke I say as Paul k 1. Cor. 11.22 Despise yee the Church of God and shame them that haue not What is this but to adde affliction to them whom God hath wounded Another sort there are and their limit is to such as excell in vertue If any be eximious in the Church of God whose gifts haue made him venerable aboue the ordinarie to him run our affections in full streame If to any the Lord hath more sparely dispensed his Grace those we contemne as Nouices and weakelings Now harken my beloued Brethren hath not God made all of them members of Christs bodie sanctified and sealed them to the day of redemption 2. And said Paul Him l Rom. 14.1 that is weake in faith we must assume not contemne 3. The charge of Christ was for the least m Math. 18.6 of those little ones that beleeue in him 4. n Verse 10. Angels those glorious creatures scorne not their meanenesse but with a specialtie of care watch ouer them for their protection 5. Wee also had our beginnings and may remember the time when our gifts were clouded with infirmities 6. God is o Rom. 14.4 able to strengthen the weakest to make him not thine equall onely but thy superiour in Grace 7. As in the body naturall p 1. Cor. 12.22 the feeblest members are necessarie so the meanest in Christs body are some-way helpfull to the Church of God Be we exhorted without partialitie to entertaine Saints into our loue considering it is best euidence of our sinceritie in louing it is surest signe of true gracious loue whē it is thus impartiall to all the Brethren when wheresoeuer wee see Grace thither our affections are drawne With a kisse The ceremonie or rite to expresse loue thereof see what is abouesayd out of Iustine Martyr and Tertullian A ceremonie of ciuilitie it was in Easterne Countries traduced afterwards to be a rite something religious In prescripts of this nature this is that we must hold first they bind not simply to the particular but to the proportionall Secondly rather to the thing they signified then to the ceremonie A rule of some vse Example for vnderstanding like iniunctions in the word of God In Widowes to be chosen to seruice of the Church this qualification is required she must be one that had q 1. Tim. 5.10 washed Saints feet In case our Times had vse of such may we thinke the rule binds after the letter not for the rite but for the thing signified viz. kind entertainement of the Saints of God Our Sauiour by his precept and example commends to his Disciples r Iohn 13.14 15. washing each others feet Are we bound to the ceremonie Not at all but to the matter of the ceremonie humilitie and lowliest seruiceablenesse towards one another So that they are too blame that would tye vs to all ceremonious traditions of Apostles according to the letter allowing no Church libertie to swarue there-from be like then it is a duty still to gird with a Towell before the Sacrament and to wash feet of communicants for so did Christ ſ Iohn 13.4 5. practise and commaund And in our meetings ciuil and religious we must greet with a kisse of loue for so practised and t 1. Pet. 5.14 prescribed Apostles Of their iniunctions first some were of morall substantiall duties such bind all places Times Secondly Some of circūstancial rites as that of washing Saints feet greeting with a kisse c. These sorted by the Apostles to particular times and places are variable according to vse and discretion of the Church They bind not to the rite but to the proportionall or matter signified thereby A holy kisse The qualification of