scoffe and y 1 Pet. 4.14 blaspemie of Aliens 2. Weaklings to wauering thorough strength of cauils and disabilitie in such tatling Religions to z 1 Pet. 2.15 silence the ignorance of foolish men whose tongues they haue set on wheeles to cauill and raile at our Christian faith and holy practise Of the fourth The matter of boasting your patience and faith amplified by the maine opposites of both multiplicitie of tribulations and persecutions which they endured Patience vnderstand contented endurance of painfull euils Faith either generall beliefe of the promises or perswasion of Gods loue or confidence in his mercie Tribulations and persecutions some thus distinguish Persecutions they conceiue Troubles which the body of the Church endured Tribulations the personall grieuances of particulars amongst them Thus rather I conceiue Persecutions to be a Iâ—â— â— 10 troubles or afflictions for righteousnesse sake Tribulations any crosses whatsoeuer whether mediately or immediately inflicted of God as chastisements trials preuentions c. Absolons insurrection Shimei his railing were Dauids tribulations not his persecutions that issuing out of Absolons ambition of the Kingdome this from Shimei his zeale for the house of Saul other differences you may conceiue in meditation guided by the Apostle Rom. 8.35 The vertues commended are their Patience and Faith two of the most comfortable supporters vnder the Crosse and no where more commendably exercised then in multiplicitie of afflictions b Iob 1.22 In all this did not Iob sin with his mouth nor charge God foolishly the encomium of his patience Though he kill mee c Iob 13.15 yet I will trust in him the practise of his faith d Psal 39.2 I was dumbe and opened not my mouth because thou Lord didst it The profession of patience I will yet trust to see the goodnesse of the Lord in the land of the liuing the practise of vnconquerable faith It s commendable and comfortable when Grace beares vp it selfe against opposition that argues it substantiall and vigorous Doest thou yet continue in thine vprightnesse the speech in the vtterers intention seemingly of exprobration the thing to me seemes matter of admiration 1. I â—â—â—rue Afflictions are the matter the causa sine qua non of 〈◊〉 wherefore they are said to c Rom. 5.3 worke Yet considering 〈◊〉 easefull nature tend they not to exasperate against prou 〈◊〉 〈◊〉 weighing intention of instruments inflicting are they â—â—â—bent e Iob 1.11 to ouerthrow it especially when as billowes in the Sea they come one in the necke of another what patience except supernaturall can beare vp vnder them 2. Beliefe of promises how is it shaken by them Sundry precious promises God hath giuen vs of comfort ioy and peace in beleeuing f 1 Tim. 4.10 Godlinesse hath promise of this life and of that to come Yet oft our portion of 〈…〉 â—â—â—ties is of the scantest peace we rather desire 〈…〉 God himselfe writes bitter things against vs. I 〈…〉 to see Dauids faith falter wonder rather considering his tentation that faith at last recouers it selfe and holds fast the Conclusion yet God is good to Israel Psal 73.1 Perswasion of Gods loue how hardly retained when 〈◊〉 feele him as Dauid 1. vexing vs with all his storâ—â—â— 2. giuing little or no g 〈…〉 sensible comfort to support 3. noâ— till h â—eb 12.11 after fruit of our crosses I can easely beleeue our Sauiour had the Spirit of Faith not by measure who being in his sense forsaken of God yet by faith held the conclusion God was i Mâ—â— 27.46 his God gracious and louing vnto him Confidence in his mercie who almost retaines in multiplicitie of continued pressures mirror of faith more then of patience Iob seemes to me when in his deepest miserie he protests to hold fast his confidence Though he kill me yet I will trust in him that not without cause Paul glories in this people so patient so faithfull in all their tribulations and persecutions Vse 1 I wish they may be our samples in our afflictions Maruellous is the delicacie of our flesh through long continuance of ease ready almost to blaspheme God to his face if he lay I say not his hand but his little singer vpon vs. And in our practise k 2 Cor. 5.7 contrarie to that of the Apostle we walke by sight not by faith scarce euer trusting the Lord without his pawne beleeuing no more of his promise or loue then our fleshly sense apprehends It shall be our wisedome to fortifie 〈…〉 in vs that we may be able to stand fast in 〈…〉 day we cannot be ignorant of the l Acts 14.22 commoâ—◠〈◊〉 Gods children nor of the m Rom. 8.17 condition of our 〈◊〉 And â—hough there may be disparitie in the measurâ— as God is pleased to respect our infirmitie yet is that of the Apostle vniuersally true n 2 Tim. 3.12 All that will liue godly in Christ Iesus shall suffer persecutions I say as Paul o Heb. 10.35 ye haue neede of patience and p 36. cast not away your confidence they are principals in the Christian proofe Armour meanes of patience 1. Meditation of our q Mic. 7.9 merit 2. of r 2 Sam. 16.11 Gods hand in affliction 3. of the fruit of afflictions 1. they Å¿ 2 Sam. 16.12 make way for blessings 2. bring t Heb. 12 11. fruit of righteousnesse 3. u 2 Cor. 4.17 worke our glory Helpes to faith vnder the Crosse 1. Perswasion of Gods loue 1. God protesteth his * Apoc 3.19 loue to them he rebukes 2. vsually proportions x 2 Cor. 1.5 comforts to our tribulations 3. if we wait we shall see the fruit 1. Affections weaned from the world 2. Grace languishing y Hos 5.15 excited 3. Sinne z 2 Cor. 12.7 preuented or mortified 2. Beliefe of his promises 1. Rightly vnderstand how the blessings are conueied in the Couenant Temporals 1. with limitation to expediencie 2. disiunctiuely either the particulars or the a Mar. 10.30 equiualent 3. with exception of the crosse and reseruation of power to the promiser to b Psal 89.31 32. chasten our misdemeanour Spirituals 1. quoad essentiam non quoad Gradum eminentiorem 2. with power reserued to withdraw the exercise c 2 Chro. 32.31 leaue to our selues abate the feruour c. Nothing makes faith more doubtfull or wauering then misunderstanding of the promises 2. Consider how God oft brings his purposes to passe by meanes most vnlikely in the eye of flesh sometimes most opposite to their accomplishment 3. Meditate ends of permitting to extremities 1 d 1 Pet. 4.12 to trie 2 to manifest Grace of his children 3 to magnifie his e 2 Cor. 12.9 power in their support or rescue Confidence in his mercie 1. Thou hast his promise his oath f Heb. 6.18 two immutable things wherein its impossible that God should lie 2. Who euer perished being innocent and
out of power of Nature by meanes attempered to the vnderstanding subsisting within the state of Nature As when a man assents to Theologicall Truths moued by humane perswasions as for reuerence or loue he beares to the Teacher or for miracles wrought to auouch them or for Reasons and Arguments potent in the eye of Reason to worke such perswasion Infused wherein the vnderstanding is eleuated aboue all its Naturals and illustrated by so diuine power that it giues credence to things aboue Reason leaning onely on the first veritie the truth of God the Reuealer this being the thing which makes him assent because God speakes and testifies it Infused it s called either by allusion to the g Ioel 2.28 phrase of the holy Ghost or because it s meerely from without there being no power Naturall in man to procure or receiue it saue onely that which they tearme obedientiall whereby man as other creatures is borne to obey Gods Action or his working vpon him to be made whatsoeuer he may be made by diuine power Of faith infused they make two kindes one formed as their tearme is by Charitie the other formelesse seperate from Charitie which they call formelesse not because it lacks matter or forme or any thing required to the nature of Faith for euen this Faith they say is perfect quoad speciam and is true faith in genere Naturae moris that is hath the true nature of Faith and is a vertuous qualitie But formelesse they call it when separate from Charitie because it wants what should forme it to the nature of a gratuitous or gracious gift or fit it to atchieue the superexcedent End eternall Beatitude or as Scots tearmes are it wants what should forme it to Acceptabilitie or as h De Iustif lib. 2. cap 4. Bellarmine to make it Actuous and operatiue In all this setting apart strangenesse of Language and their secret intention of making Charitie enter our Iustification me thinks the sentence is orthodox and consonant to Scriptures faith sauing workes by loue Gal. 5.6 And if a man say he hath faith and haue no workes i Iac. 2.14 can that faith saue him Thus vnderstand the Apostle All that beleeue I say not quocunque modo suppose by faith Acquisite as diuels and many professed Christians or by faith dead and vnoperatiue but al that beleeue with that faith which works by loue to all such belongs the glorie of Gods Kingdome Or what if we call to minde the three internall Acts of Faith which Thomas saith are all acts of one and the same habit of Faith 1 To beleeue God speaking in his word 2 To beleeue that he is God and a rewarder of them that seeke him 3 To beleeue in God that is as I interpret to rest and relye our selues by confidence and assiance on God and his Christ as onely Authors of Righteousnesse and Saluation In all such beleeuers will Christ be glorified in communicating to them the glorie of the Kingdome which hee hath promised To this purpose Scriptures speake pregnantly Iohn 3.16 36. 1 Iohn 5.10 11 12 13. c. Vse There bee who enlarge promises streiten precepts The promise of life they suppose made to all beleeuers howsoeuer entertaining into their Assent the doctrine of faith published in Scripture the faith required is supposed to be a bare and naked assent to diuine Reuelations without care of good life Against these is S. Iames cap. 2. tot and Augustine There be that streiten promises enlarge precepts alas to how much perplexitie of their soule As if faith required were of necessitie to be of all Articles and circumstances thereof explicite so firme and steddie at all times as neuer to conflict with Infidelitie to such faith onely in their opinion belong the promises But then said the Prophet in vaine he shall not quench the k Isai 42.3 smoaking flaxe Then that 's false that the Gospell requires Truth not perfection of faith and other vertues Then are not l 1 Iohn 2.1 2. Infants in Grace Gods children nor Christ propitiatour for imperfections in gracious practise And yet as he is Author of saluation to m Heb. 5.9 all that obey him though obedience be sometimes interrupted alwayes imperfect So will he be glorified in glorifying all them that beleeue I say not as Abraham onely with n Rom. 4.21 fulnesse of assurance but as the blinde man in the Gospell o Mar. 9.24 bewailing and praying against Infidelitie and doubtings Because our Testimonie was beleeued among you This clause included in the Parenthesis hath apparently this Scope to apply the generall forementioned to the comfort of these particulars among beleeuers q d. And this I say for your comfort because our Testimonie that is the Euangelicall doctrine to which we gaue Testimonie that it is of God sound credence and beliefe among you How that generall doctrine auailes to their comfort being so qualified you easily apprehend conceiuing the discourse on this wise All that beleeue the Gospel shall partake in that maruellous glory But you haue beleeued the Gospell therefore shall haue share in that heauenly glory But doth not the Apostle in this Application of the general to this particular people more then intimate that generals of promise or blessing or comfort deliuered in Scripture are intentionally meant to particulars rightly qualified Or that Gods spirit speaking in generall As thus when to all Saints and beleeuers hee promiseth the inheritance speakes he not to me in case I bee sanctified and a Beleeuer Vse That a man may wonder Papists should on this ground reiect particular Faith because wee lacke a particular word whereas truth is wee haue a word intentionally particular I pray tell is not the word of promise as particular as the word of Threatning or Command or prohibition Thus conceiue when the command is giuen to feare the Lord and depart from euill though Peter and Paul be not mentioned in the Command Is it not therefore meant to Peter and Paul Belike they are not bound to obey saue in what is commanded them by name When it s said you p Deut. 7.3.4 shall not ioyne mariage with the daughters of a strange God is it not all one as if he had said neither thou nor thou whosoeuer thou art When God threatens the q Pro. 23.21 drunkard to be clothed with ragges the r 6.26 whoremonger to be brought to a morsell of bread is it not applicable in the intention of the speaker to euery particular ingaged in those sinnes So when the promise runs whosoeuer beleeues and is baptized shall be saued why say we wee haue no particular word to beleeue that we are in state of Saluation When it s meant to euery particular beleeuer and we know or may know that wee beleeue To mee I assure you it sounds as particular in case of my Faith and Repentance as if our Sauiour himselfe should say vnto mee as to him in
the Gospel Sonne thy sinnes bee forgiuen thee Else what is the particular word we want to breed particular assurance A word perhaps particular to mee to tell me I beleeue or Repent Resp Is that the matter 1. Hitherto it hath bin vnderstood of a word testifying Gods Act to man in pardoning sinnes Iustifying the sinner c. not of a word testifying the Act of man 2. Need I a particular Word of God to tell mee I beleeue Why more then to tell me I loue I feare I hope c. when as the soule f 1 Cor. 2.11 knowes it owne Acts or motions by its owne imbred facultie themselues acknowledge in the vnderstanding Actum Reflexum And why not my Acts vertuous or gratious for my comfort and thankfulnesse as well as my vitious Actions to breed mee terrour and Repentance Quest But the rectitude of these Acts the soundnes of these graces can my soule know Resp Thy minde informed by the word of God vpon due examination may as well know rectitude as discerne the Acts. I may as well know that my faith rests vpon the first veritie as that I beleeue quocunque modo for knowes not my minde her motiues as well as her motions Or if by imperate Acts of faith which infallibly testifie presence of true Faith I would iudge may I not say I haue a word particular to testifie truth of my Faith As when my Faith t Act. 15.9 purifies my heart u Gal. 5.6 workes by loue haue I not a word to testifie that my Faith is vnfained As punctuall it is to me and as particular to testifie the soundnes of my Faith As if an Angel should say to me as to Cornelius * Act. 10.4 Thy prayers and Almes-deeds thy faith and Repentance are come vp in remembrance before God Howbeit from Pauls example Ministers of the Church haue their direction to apply the generals of promise and comfort to their people prouided alwaies they bee qualified to partake them See Act. 2.39 13.38 2 Sam. 12.13 Such Application hath warrant from example of Prophets and Apostles from intention of the promiser and tends much to comfort of weake consciences Considering they know or may know their ministers as Gods mouth And his instruments x Ioh. 20.23 Authorized to remit sinnes and to seale vp to them life and saluation Vse What will our scoffing Catholiques say if from the ordinance and vse of the ministerie as it s exercised amongst themselues wee deriue a particular word for particular Faith to rest on generale applicatuÌ„ ad hunc hunc is it not particular when in their foruÌ„ paenitentiale they pronounce the senteÌ„ce of absolution vpon the penitent Ego absoluo te c. do they giue him a particular word for faith to rest on or doe they require diuine Faith or onely humane to bee giuen to their testimonie so particularized Will they say humane onely Apage for how settles that the conscience Or where is qui vos audit me audit Or how say they when they remit God remits If diuine then there is a Word of God particular for it to rest on and so particular Faith is no longer presumption sith it hath a particular Word of God to build on as apparently it hath when generall promises are Regularly applyed and by authority delegate from God And what 's the ods tell me betwixt this priuate absolution and that publique in our preaching for the matter of particularitie When Peter tould beleeuing Iewes that the y Act. 2.39 promises were made to them was it not all one as if he had said to euery particular of them beleeuing to thee and thee But in Application of generall promises or comforts let prudence make vs cautionate so as first to discerne as far as we may their qualification To you is this Saluation sent But you must beware of that in the Prophet z Act. 13.41 Behold yee despisers and wonder The charge is to a Iud. ver 22. put difference to b Ier. 15.19 take away the pretious from the vile for will you c Ezech 13.18.19.22 giue life to the soules of them that should not liue or will you slay the soules of them that should not dye To kill the hearts of the Righteous To strengthen the hands of the wicked To condemne the iust to iustifie the wicked are both equally abominable To your comfort I speake it saith the Apostle because our testimony was beleeued amongst you Our Testimonie was beleeued Something pertaining to the Nature of Faith discriminating it from other habits and Acts of the vnderstanding might heere bee obserued As that it hath for the materiall obiect something testified for the formall obiect the verity and Authority of the Testis This being the Reason of assenting the Real or supposed truth and authority of him that testifieth Intellectus they say is of principles whose light is so cleere that there needes no medium to induce their entertainement for true Science of Conclusions by force of a medium necessary and demonstratiue Faith of things ineuident in themselues indemonstrable by Arguments necessarie of Conclusions or Articles aboue Reason in diuine faith infused the assent being wrought not by argument or other euidence but onely by authority and verity of him that testifieth What moues me to assent to the Article of the Trinity Onely the Testimony of God who alone knowes himselfe and the manner of his owne existence Now whither this Testimony diuine be immediate or mediate it matters not to the nature of diuine Faith so it be a diuine Testimony whereon we rest Not onely that voice of God from heauen This is my beloued Sonne But that also of Prophets and Apostles speaking as they were d 2 Pet. 1.21 inspired by the holy Ghost is this diuine Testimony Whither that also of the Church ordinary that now is is matter of question but impertinent to this occasion At that day Returne to specification of the Time before mentioned which before he had thus periphrased At the Reuelation of the Lord Iesus from heauen ver 7. When hee shall come to be glorified in the Saints ver 10. I say at that day shall tribulation be rendred to them that trouble you Rest to you that are troubled I say as the Apostle Be still and patient your hearts vntil the comming of the Lord So much the rather for that that day draweth nigh VERS 11 12. Wherefore also we pray â—lwayes for you that our God would count you worthy of his calling and fulfiâ— all the good pleasure of his goodnesse and the worke of faith with power That the Name of our Lord Iesus Christ may be glorified in you and you in him according to the grace of our God and the Lord Iesus Christ ANnexed to the other grounds of Comfort is this prayer of the Apostle and his associates on their behalfe And it is certainly full of comfort to partake in the prayers
of vs ouer to the power of Satan and swing of our owne corrupt inclinations 3 And which results of both voluntarie i Acts 14.16 permission not hindering the errours or sinnes which except he hinder will be Thus and no otherwise sends God delusion And thus hath God his singer in these spirituall Iudgements these sinfull penalties or penall sinnes Doe we prouoke the Lord to Anger are wee stronger then he Behold what varietie of plagues he hath in store for the children of disobedience plagues for body for soule which are the most dreadfull thus number them 1 desperate horror 2 Hardnesse of heart 3 Blindnesse of minde 4 Obstinacie in errour in euill At these tremble they are in their height plagues peculiar to reprobates the vessels of wrath prepared to destruction It s fearefull when God permits a man to errour damnable in the merit much more to be trembled at when he intercludes all possibilitie or hope for returne out of errour Amongst other causes that 's a principall reiecting loue of Truth 3 The issues of the Iudgement 1 Beliefe of lies 2 And which followes it eternall damnation De primo To belieue a lye where are two things 1 Their Act beleeuing 2 The matter or obiect a lye whereof first It presents to vs in shortest compendium description of Antichristian faith and Religion reduced to a word it s in plaine English a lye Take it as Nomen speciei A Religion a doctrine compacted of leasing They speake k 1 Tim. 4.2 lyes in hypocrisie particularize where they dissent from vs. It s a lye that God loues to be suited vnto by Saints and Angels mediatours his charge is l Psal 50.15 Call on me his encouragment to goe m Heb. 4.16 boldly to Throne of Grace to draw n 10.22 neare with a true heart in full assurance of faith nor hath he ordained vs any other mediatour of o 1 Iohn 2.1 2. 1 Tim. 2.5 6. Intercession but the same that is of Redemption euen the man Christ Iesus the high Priest p Heb. 2.17 18. 4.15 sensible of our infirmities compassionate far aboue the measure of men and Angels A lie that our workes are meritorious being done in Grace The staines of our righteousnesse are no lesse then q Isal 64.5 menstruous by the Prophets confession and he speakes saith Bernard non minus vere quam humiliter A lye too palpable that man may supererogate exceede what in duetie he owes vnto God When r Mar. 12.30 all in our power is commanded and in doing what is commanded we doe Å¿ Luk. 17.10 but duetie nay when in t Iac. 9.2 many things we sinne all in our best performances are defectiue in the degree and measure of doing A lye against Sense Scripture all sound authoritie that Baptisme takes away all whatsouer hath proper reason and nature of sinne When still in experience remaine u Gal 5.17 propensions to euill and Pauls stile of Concupiscence is still sinne somewhere the sinning sinne not onely because punishment of sinne and cause of sin but because it selfe is sinne as Saint Austins sentence is A lye that soules passe hence to paines of Purgatorie when Scripture auoucheth they are x Luc. 16.23 25. in Refrigerio receiue comfort y Apoc. 14.13 and rest from labours A lye too derogatorie to the perfection and fulnesse of Christs once offering himselfe that thereby mortall sins onely are expiated and commutation onely of eternall into temporall punishment merited by his passion when the z 1 Iohn 1 9. bloud of the sonne of God purgeth from all sinnes that one oblation a Heb. 10.14 perfits for euer them that are sanctified and his being made curse for vs hath redeemed vs from the whole b Gal. 3.13 curse of the Law I spare farther particularizing But why haue they taught their tongues to speake lyes Or why hath Satan filled their hearts to lye vnto the holy Ghost Me thinkes I may dare say In many their Assertions their lying is as Austin describes it in strictest sense a going against their owne mindes in vttering vntruths the more abhorrent let it make vs from their doctrines of Diuels 2 Their behauiour towards these lyes is to belieue them Belieuing implies two things 1 Firmenesse of Assent 2 Setlednesse of adherence de primo There are foure degrees by which the minde proceeds to Assent of Faith 1 Doubtfulnesse when the minde hangs in aequilibrio in euen poiâ—e without propension to either part as in Israelites c 1 Reg 18.21 halting betwixt two opinions 2 Suspition or coniecture when it begins tremblingly to incline rather to one part then the other supposing perhaps possibilitie of truth in the Article propounded as in Agrippa d Acts 26 28. Almost thou perswadest mee to be a Christian Opinion when the Assent is for the time somewhat * Rom 7.8 9.11.13 setled from apprehension of probabilitie in the proposition opined yet not without feare least the contradictory be more true As in Temporaries Mat. 13.21 4 Faith wherein is firmenesse of Assent and perswasion that the doctrine taught is vndoubtedly true And of this nature is that which is here made issue of strong delusion 2 Whereto if be added Resolued adherence yee haue the full and entire generall nature of faith And its applicable as well to falshood as to truth whence faith according to the double obiect is made two-fold 1 False faith when the matter or thing belieued is false then be the perswasion neuer so firme yet the faith is false though not in the act yet in the obiect 2 True Faith when the obiect is true and the assent and adherence firme and vnwauering The miserie of Papists here pointed is that they belieue a lye A miserie indeed when God giues ouer a man to be falsified in his Faith 1 Into what e Acts 26.9 Iohn 16.2 enormities of sinful practise doth blinde zeale for supposed truth transport many 2 What wonderfull f 1 Reg. 18.28 paines take such to goe to Hell Once fasten the perswasion that its lawfull or meritorious to murther Heretiques they spare not Kings the Lords annointed Settle them in beliefe that Faith plight to Heretiques needes not be kept swearing forswearing is not scrupled dummodo ob Rem Quid multa I doe not think Papists sinne all as Pauls monisht Heretiques g Tit. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather as Pauls selfe before Conuersion h Acts 26.9 thinking they ought to do what they doe against the cause of truth But such are the fruits of falsified faith Vse The more heedfull should we be against causes and meanes of it Thus you may number them 1 Shut we our eyes against light our hearts to loue of Truth It s iust with God to giue ouer to beliefe of lyes 2 And why so slightfully regard we euidences or authorities brought to auouch doctrines as being de fide Are
against a graue Minister Dispoream if vpon examination they be found other that quarrell at Clasicall Preachers Lord that the Sages of our Church would seriously thinke of it our steeresmen pittie their poore brethren who climbe the Masts and draw the poope beare burthen and heat of the day how should they doe their duetie with ioy and the people be framed to conforme in Religion Might reason preuaile with lewdnesse and absurdity I would adde my aduise to these opposites And yet the most hare-braind amongst these absurd fooles would be thought wise The lewdest miscreant is affected with repute of honesty If Paul if Gods Spirit can iudge you are but absurd fooles lewd miscreants whosoeuer maliciously oppose to your Ministers or seeke to entangle them in the snare For all men haue not faith The Reason of prescribing this petition on behalfe of their persons q.d. And maruell not we desire your prayer for deliuerance for all haue not faith to restraine them from maligning the Doctrine and Teachers of faith Faith meanes he the morall vertue fidelitie That n Mat. 23.23 acception of the word is not infrequent in Scripture and thither bends the Antithesis But God is faithfull Rather sith the streame runs that way the vertue Theologicall yet withall suppose the other implied q. d. All are not faithfully or indeed that which they pretend and show for in faith For that he would be vnderstood of men in the Church professing faith I make no question 1 Idle had it bin in the Apostle to minde this people of Pagans and such like that they wanted faith selfely they knew it 2 Nor could their feare and discomfort which in the Antiâ—hesis he anticipates arise from any other then children of the Church professing to belieue Infidelitie is not all amongst Pagans faithlesnesse is as much in the children of the Church in many professing to beleeue many o Iohn 2.23.24 25. beleeued in the name of Christ when they saw his Miracles yet did not our Sauiour commit himselfe vnto them Durst not our Sauiour betrust himselfe with beleeuers A thousand liues he might haue put into their hands had they indeede beleeued in him But he who saw what was in them discouered infidelity lurking vnder the vizar of professed faith Want of imperate Acts of faith euidence it thus number them 1 p Act. 15.9 puritie of heart and life 2 q Gal 5.6 loue of God his ordinances and children 3 Deuotion 4 r 2 Cor. 4.13 Confession 5 Å¿ Iam. 2.14 15 c. Workes of Charitie and Mercie c. where these are not be bold to say there is no truth of faith be vaunts neuer so confident of Abrahams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Augustine wrote comfortably de perseuerantia sanctorum Vse 1 there is a Script bearing title de Apostasia sanctorum Stuffed with Examples of many supposed to haue reuolted from faith But it would be enquired whither these who t 1 Iohn 2.29 went out from vs were euer truely of vs. whither these who reuolted from faith had euer any more then the show of faith in Scripture men beare names of what they show and are not Quest Then what loose they Resp That which they seemed to haue the show of faith pietie u Luke 8.18 sanctity they carried in the Church I say not all Scriptures or instances may thus bee explaned yet doubtlesse many But the more ought we to blesse God for specialty of his grace to whom he hath giuen truely to beleeue in him For * Acts 17.28 being liuing mouing for sense and reason for x 14.17 food and raiment for raine and fruitfull seasons I cannot but blesse God and admire his goodnesse Lord y Psal 8.4 what is man that thou art so mindfull of him yet these are common to me with heathen many with Bruits For meanes of saluation and z 1 Iohn 5.20 minde to know him my heart is more enlarged to praise his mercy yet these are common to me with hypocrites in the Church But that he hath blessed the meanes to my soule to worke true faith and repentance vnfained now thankes be to God for his vnspeakable gift who can expresse the noble acts of the Lord or shew forth all his doings once I know 1 my merits no more then others my demerits haply as great as others 2 The same meanes of faith vouchsafed to the faithfull but blessed vnto me to make me faithfull 3 Impediments in me and opposites to faith as strong as in another 1 blessednesse of minde to conceiue the mysteries of his kingdome 2 pride of reason scorning to subscribe to anies Ipse dixit to rest on naked authority bare testimony of God himselfe expecting argument and demonstration to euidence conclusions Theologicall yea articles of faith But blessed be God who hath subdued these high thoughts to the obedience of Christ when thousands of others are shut vp vnder vnbeliefe For all men haue not faith Perhaps Paul meant to point them to the fountaine of this lewdnesse and absurdity in procuring the vniust vexation of himselfe and his Associates that is want of faith The source as of most sinnes so chiefely of persecuting the Ministerie had they faith but as the graine of Mustard-seed they could neuer grow so lewd or absurd to molest the instruments of their belieuing Had they knowne they would not haue crucified the Lord of glorie Did men belieue had they euer a 1 Pet. 2.3 tasted how gracious the Lord is they would neuer vexe the Ministers of God b 1 Cor. 3.5 by whom they belieue Rather c Rom. 6.4 lay downe their owne necks for their safety and preseruation Faithlesse Infidels and no better they shall euer be to me whom I see maliciously bent against the persons of their faithfull Pastors VERS 3. But the Lord is faithfull who shall stablish you and keepe you from euill THE words seeme intended to preuent the feare might arise in this people from meditating their owne danger in the Apostles as also the intermingling of false brethren faithlesse beleeuers with the Churches of God Though that be true you as I may iustly expect vexations and perils from such yet be not dismaied God is faithfull who will stablish you and keepe you from euill In which comfortable speech of the Apostle two things to be obserued 1 The Blessings as arguments of comfort propounded 2 Next the ground of the blessings Gods fidelity The blessings two both acts of the Lord towards his children 1 Stablishment that vnderstand their firme setling in gracious goodnesse so as vnmoueably to persist therein without defection compare 1 Cor. 1.8 Act. 11.23 Eph. 3.16 17. and that excellent parabolicall expression of it Mat. 7.25 2 Cautelously vnderstand it 1 Shakings and wauerings in the very purpose may befall vs by violent blasts of temptations Psal 73.2 13. 2 Intermissions of the exercise of grace may betide vs yet semen manet 1 Iohn
the mouthes of wicked men and diuels propense to quarrell at the distribution of rewards they shall all be forced to confesse Gods children are worthy comparatiuely to themselues to enioy the Kingdome for which they suffered many to the shedding of bloud all infamie and reproach from the mouthes of the vngodly Vse What if the world thinke of vs as of Apostles we are the m 1 Cor. 4.13 scumme and of-scouring of the world When God cals vs the n Iac. 1.18 first fruits and crop of his creatures What if they cry of vs as of Paul there is no Reason wee are not worthy to liue when God for these sufferings counts vs worthy of the kingdome which he hath promised What if o 2 Cor. 4.16 our outer man perish when our Inner is by Afflictions renewed daily Hath God this account of me for my light sufferings and doe they fit and prepare mee to his kingdome I say as Austin hîc vre hîc seca vt in aeternum parcas much more vt in aeternum corones Of the Kingdome of God for which yee euen suffer This kingdome of God some conceiue the kingdome of Grace for the conseruing whereof in themselues or propagating it to others they suffer Rather the Kingdome of Glory that eternall beatitude which stands in the cleere vision and fruition of the Godhead because it s made consequent to the last Iudgement The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I apprehend added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee euen suffer Not onely belieue and in hope to atchieue as the twelue Tribes p Acts 26.7 serue God instantly but euen suffer It s something to beleeue more to labour yet more to suffer for the Kingdome of God To you its giuen not onely to beleeue but also but euen q Phil. 1.29 to suffer for the Name sake of Christ Apostles thought the Lord highly honored them aboue the ordinarie when he r Acts 5.41 counted them worthy to suffer rebuke for his Name I thinke Schoolemen say true there is Aureola Martyrum superiour to that of Virgins A ſ 2 Tim. 4.8 crowne of righteousnesse there is to all that loue his appearing but a crownet vpon that crowne belonging to them who suffer extremitie for the hope sake of the resurrection Doe not all suffer 2 Tim. 3.12 Resp t All questionlesse who will liue godly in Christ Iesus yet not all in like measure Not the Saw as Esay nor the Gridiron as Laurence nor the Axe as Iohn Baptist nor the Sword as Paul nor the Gibbet as Peter nor the Fire as our home Martyrs 1 God respects our Infirmitie 2 Hath one discipline for his Tirones another for his Veterani his beaten Souldiers But consider the least Reproach augments our glorie Euery teare is not noted onely and kept in the bottle but made as varnish to adde to our claritie and glorious splendour No drop of our bloud but wins vs a riuer of glorie effusion of it the whole ocean of Beatitude Vse Oh we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woe vnto vs we cowards and dastards so ouer-timorous as to decline our glorie whereof our forefathers were so ambitious whereto God himselfe giues vs such edge in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of commendation Why vpon noise of our but looking into Spaine are we so deiected as to begin already to halt betwixt the two opinions or to resolue of Neutralitie or Ambidextrie or to bend our selues to the preuailing side suppose the worst Scorne we the honour which Apostles prided themselues in Martyrs ioyed in Confessors were ambitions of to suffer for Gods Kingdome to the shedding of bloud 2 Haue wee not heard our Sauiour threaten and promise Threaten not to u Luk 9.26 owne vs for his who shame him and are ashamed of him promise to * Mat 10.32 acknowledge vs his owne who blush not at his shame nor flinch at his Crosse 3 Can we be ignorant that Martyrdome it selfe is in casu necessarie to be actually vndergone alwayes absolutely needfull to saluation x Mat. 10.38 39. to be resolued on to be acted quoad animi praeparationem 4 Forget we the consolation of a y 2 Cor. 4.17 weight of eternall glorie promised to be rendred to our light and momentanie afflictions 5 Haue we seene the z Heb 12.1 2 3. Cloud of witnesses our Sauiour himselfe enduring the Crosse despising the shame and so entering into his glorie and yet draw we backe 6 What if the Lord select vs out of his Armie of Militants to be his Champions to throw downe or take vp the Gauntlet in the quarrell to his Kingdome 1 Once we are sure he hath promised vs a 1 Cor 10 13. support 2 Giues vs no armour for the b Eph. 6. backe but c Heb. 10.26 27 38. woes thunder as Canons vpon the backe parts of fugitiues 3 Yet honours with conformitie d Mat. 5.12 to Prophets to his Sonne in suffering 4 Farre aboue the ordinarie rate of his Saints when hee cals vs to resist vnto bloud in striuing against sinne For the which That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not passe without our short notice Denotes it the incentiue of aduersaries to persecute Resp Well might it if the Kingdome of Grace were here signified Cain for nothing hates Abel more then for that e 1 Iohn 4.12 his owne workes were euill and his Brothers good Rather the aime and intention of this people in suffering And I doubt not but its lawfull in seruing God and suffering for him to haue eye to the recompence of reward So had Abraham Moses Macabees our Sauiour himselfe Heb. 11.10.26.35 12.2 Vse That me seemes the iealousie is as Iealousie either bootlesse or causelesse arising from hence that in our seruice of God or suffering for him we haue respect to the Kingdome which he hath promised Are they presently mercenarie who to encourage their cowardize behold the Crowne 1 Why then hath God propounded it to our meditation 2 Was not our Sauiour aboue a Seruant farre aboue a Mercenarie yet hereby supported hee the weakenesse of his humanitie I say as Bernard God should be loued sine intuitu mercedis yet serued hee may be sincerely with an vnder respect to the Reward which is himselfe enioyed Thus of the Grounds of Comfort VERS 6.7.8 Seeing it is a righteous thing with God to recompence tribulation to them that trouble you And to you who are troubled rest with vs when the Lord Iesus shall be reuealed from heauen with his mightie Angels In flaming fire taking vengeance on them that know not God and that obey not the Gospell of our Lord Iesus Christ FOlloweth the explication of the first member for greater amplification of Gods childrens comfort conteining liuely description of the iust Iudgement to come Considerable therein are 1 The generall Act of God Recompence 2 The proportioning of it to the seuerall persons and conditions of
Church of God Ignorance whether inuincible or negligent or wilfull neither excuseth a toto in things reuealed and commanded to be knowne That made our Sauiour say Ignorants are * Luc. 12.48 beaten though with fewer stripes eternally damned though not so much tormented Vse How slender then is the Comfort framed or fancied from the Topicke of Ignorance so applauded yet as if it should do steed in the day of wrath as much as exactest knowledge in the mysterie of godlinesse saith Saint Austin The vtmost aduantage simplest Ignorance can doe then is but vt mitius ardeant To rouse vs out of it Meditate Such 1 x Eph. 4.18 Aliens from the life of God 2 In y 2 Tim 2.26 snare of the Diuell holden captiue of him at his pleasure 3. No way assured of their being in Couenant of Grace For such all haue the z 1 Iohn 2.27 vnction teaching all things are a Iohn 6.45 all taught of God b Ier. 31.34 know him from the least to the greatest Meanes See 1 c Phil. 3.8 Excellencie of knowing Christ suppose that knowledge Treasure d Prou. 2.4 thou wilt digge for it as for siluer search as for Rubies 2. Be e 1 Cor. 3 18. a foole in thine owne conceit lay downe proud opinion of Natures acuitie in the mysteries of God 3 f Pro. 8 3◠Attend at the Gates of wisedome Prophesie is the key of knowledge g Ier. 3.15 Pastors are giuen to feed with knowledge and vnderstanding Will you nill you you must seeke knowledge at their mouthes h Mal. 2.17 Their lippes are your storehouse 4 i Psal 119.8 Pray to be illightned The second sort lvable to vengeance those that obey not the Gospell of our Lord Iesus Christ Circumscription of Christians according to Interpreters Their generall stile is with Paul the k Eph 2.2 5 6 Children of disobedience They all lye open to that vengeance yea though their knowledge were Angelicall Christ is Author of saluation to those onely that obey him The wrath of God comes abides vpon all the children of disobedience in fuller weight for that they saw Iohn 9.41 15.22 24. Iac. 4.17 Reasons are 1 Their sinnes grow neere the nature of presumptions of wilfull and malicious sinnes 2 Adiuments to obedience haue bin more vnderstanding hauing presented to their will the goodnesse of Christian duties Whither the disobedience be in not doing or omitting duties prescribed and knowne or in doing euils knowne to be interdicted it matters not Non parcet pungenti qui minatur sterili Vse We liue in the deluge and l Isai 11.9 inundation of knowledge prophesied by Isai would God our practise were in any good measure answerable I should then be inclined to thinke the bodie of our Christendome should be saued But God hath m Isai 9.3 multiplied the Nations yet not increased the Ioy. Contemplatiues we are most in matter of faith and pietie our Religion is mostly talke and discourse Saint Peter exhorts to n 2 Pet. 1.5 ioyne to faith vertue to knowledge practise not to o 8. be idle and vnfruitfull in the knowledge of our Lord and Sauiour 1 Consider knowledge though an excellent gift yet is none of the Characteristicall to discriminate vs from Reprobates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of damned Diuels for excellencie of knowledge And as good Angels so haue they learned by the Church the manifold wisedome of God Eph 3.10 2 Not connexion onely of Graces is to be seene in Gods Children but subordination of one to other of o Iohn 13.17 knowledge we are sure to practise Nothing is reuealed of Gods Nature and will that we may onely know and delight our selues in the speculation nor is any thing in Christianitie so meerely speculatiue but it s made ground p 1 Par. 28.9 of practise 3 The rule of Retribution is not our knowledge but our practise Euery man receiueth according to what hee hath done Prophets disobedient are dismissed with Nescio vos Mat. 7.22 23. 4 If knowledge be that wee labour for what better meanes of improuement then q Iohn 7.17 conscionable obedience Hereby grew Dauid wiser then the aged then his Teachers euen by keeping Gods precepts Psal 119.99 100. 5 Conscience roused by Gods wrath is torture no lesse then racking yet most where knowledge hath bin most abundant Obey not the Gospel Gospel then as well as Law inioynes obedience containes not onely promises of mercy but precepts of dutie r Mat. 1.15 Repent and beleeue are precepts of the Gospel Loue God aboue all Thy Neighbour as thy selfe So not Law onely but Gospel commands thee This is the old and new Commandement Nouum 1. quia renouatum 2. Pressed on new grounds Such as nor Prophet nor Patriarch euer saw to enforce it There are Gospel as well as Legal Ethicks Moralities all as many Euangelicall as Mosaicall Truth is there is no dutie which the Law morall requires but the Gospell prescribes and vrgeth on equall tearmes of necessitie to saluation It s not absurd to say the whole of what the Law prescribes for the modus and Gradus of obedience is in the Gospell also prescribed these differences obserued 1 The Law allowes none but our owne personall obedience after euery lota and tittle The Gospell affords performance by a suretie 2 The Law winkes at none no not least imperfections of obedience The Gospell offers more Grace promising to crowne our gratious endeauours 3 The Law prescribes but enables not Therefore is ſ 2 Cor. 3.6 Letter The Gospell prescribes and assists therefore is called Spirit because with it goes the Spirit of power enabling in acceptable manner to performe what is prescribed Vse So that they doe ill inexcusably who make Law and Gospell fight in matter of prescript And thinke the decalogue as its Rule of obedience in any the Contents of it cancelled together with the handwriting of ordinances When yet t Mat. 5.17.19 Christ came not to destroy the Law but to fulfill it And Faith doth not abrogate the Law but rather stablish it Rom. 3.31 Worse they who conceiue the Gospell a doctrine of carnall libertie As God an Idoll made all of Mercie so his Gospell consisting onely of promises of mercie not at all of precepts of duetie And this forsooth is their Christian libertie vnder the Gospell freedome from obseruing the Law of God Libertie Christian proclaimed in the Gospell is 1 From u Acts 15.10 yoke of Ceremonies 2 From * Gal. 3.13 Curse 3 Iustification 4 Rigorous exaction 5 x Rom. 6.14 Exasperating power of the Law Morall Not at all from obedience of any iota or title comprised in any precept of the Decalogue Therefore in Gospell doctrine obserue 1 As many prescripts of duetie as promises of mercie 2 Promises for their performance on Gods part limited to condition of our performing the dueties 3 The euidence
critick in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Reuelation brings to this intricate question consule But that the impediment is remooued and that wicked one discouered is a little Article of my Faith Vse 1 That a man might wonder saue that God hath foretold their strong delusion that Romanists should stil prattle of I know not what new Antichrist to come some three yeeres and a halfe before the end of the World especially knowing what they teach touching this impediment that its vndoubtedly the Romane Empire But thus they deserue to be deluded who shut their eies against the cleere light of Truth shining vnto them Faxit Deus ne non nostri Me thinkes I should not but compassionate our misled forefathers who liuing in the depth of Ignorance were drawne to adore and admire the beast But for vs after so cleare reuelation of the Truth such libertie of searching Scriptures vouchsafed vs of God after accomplishment of all predictions concerning Antichrist 1 Apostasie from Faith 2 Hauocke made of Saints 3 Insulting ouer Soueraigntie 4 Remouall of Impediment c. running into our sense for vs to halt twixt the two opinions to studie reconcilement to resolue of admitting his Character what is it lesse then to professe halfe Atheists and wilfully to renounce our owne saluation Iust were it with the Lord to permit vs to strong delusion that wee may bee damned to make our damnation so much more intollerable then that of blinde forefathers by how much the more gracious the Lord hath bin to vs in the more meanes of knowledge and cleare discouerie of the man of sinne I say as Paul k Gal. 5.1 stand fast in the libertie wherewith Christ hath made you frée and bee not againe intangled in that yoake of bondage For the mysterie of iniquitie doth already worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the obiection this Is he not in the world already if so then may the day of the Lord be as nigh as wee are borne in hand Subiect 1 concession he is in the world at least in fieri 2 distinction secretly and as in mysterie but not reuealed which is that manner of his being in the world which must precede the comming of Christ and that he is not so openly in the world is prooued for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will let till he be taken out of the way That once atchieued then shall that wicked be reuealed till then it may not be expected In the words are two things 1 The stile of Antichristianisme otherwise called Poperie 2 The nâ—w Antiquitie of it 1 The style it hath is a mysterie of iniquitie or iniquitie in a mysterie expect not so much as mention of the various expositions for quorsum but to cloy the Reader Mysterium commonly sounds a Religious secret not obuious to capacitie of euery vnderstanding rather requiring some extraordinary afflatus to the conceiuing of it as mysteriuÌ„ Christi Ephes â— 4 and the mysterie of Godlines 1 Tim. 3.16 and the mysteries of the Kingdome of heauen Mat 13.11 things in their owne nature abstruse and which without diuine reuelation we conceiue not Sometimes things apert in themselues and running into sense haue that stile when the reason onely of the thing is secret so Reiection of Iewes a mysterie Rom. 11.25 sometimes things haue that appellation for the couerture of carriage in the allegoricall expression as Ephes 5.32 To whither acception of the word is the allusion here Resp To first and third if to any though perhaps the reason of the appellation bee onely the couerture and secresie of carriage and conueiance into the Church Yet ye read some where of l Aoc. 2.24 depths of profoundest learning as they call them which yet are but the depths of Sathan homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysteries but of iniquitie such will Poperie store you withall orders of Angels and their seuerall ranks and subordinations which poore Protestants apprehend not because Gods spirit hath not reuealed them in Scripture these know exactly their language and manner of expressing the conceptions of their vnderstandings each to other yee cannot learne but from their mysticall Angelicall Seraphicall Doctors How a body Naturall may be without dimensions Accidents subsist without a subiect and such like deepe mysteries of absurditie you can learne from none but their Teachers nor in truth shall euer rationally conceiue nisi credideritis non intelligetis you must captiuate your thoughts to the obedience of Antichrist for I tell you these are great mysteries in their Iniquitie But Carriage of their grossest errours you shall finde so couert and no lesse then mysticall that except we haue wits exercised to discerne betwixt good and euill we shall hardly descrie them That Christ is onely Author of righteousnesse and saluation the onely name giuen vnder heauen by which we must be saued they constantly proclaime Where is the mysterie he saues but in and by vs hauing merited that we might merit and purchase our owne righteousnesse and saluation That Christ is very man borne of the Virgin retaines the same nature entire now glorified without any eleuation to a diuine being is their doctrine with great feruencie taught against Vbiquitaries and elder Heretiques yet so is his body eleuated aboue the condition of a naturall body that it may be in many places at once hath lost dimensions circumscription or if there be any other propertie more proper to a body Naturall Anathema they crie to Pelagius and all his Sectaries maintaining free will in nature ad spiritualia yet prie into the mysterie ye shall finde them halfe or more Pelagian God excites and perswades changeth not the condition of the will nor infuseth an abilitie which before was absent to beleeue or repent the will excited by a secret though languishing natiue power applies it selfe to Gods excitement and accepts his perswasion Mysterium iniquitatis in Doctrinâ See it in their cultus fairest pretenses it hath of vertue sanctitie deuotion 1 Acts of Religion the same that God prescribes or allowes but mischiefe on the mysterie baned with infinite superstitions Prayer Almes Fasting Workes of satisfaction acceptable to Gods Iustice 2 Pretences of sanctifie and other vertue in all their abominable Idolatrie in Images adoring the Deitie they are good Remembrances preuent distractions excite deuotions By Saints as mediators of impetration conueying their petitions to God the pride is intollerable for a sinfull man to goe himselfe boldly to the throne of Grace Infinite I might be in discouering the mysterie of their iniquitie I say as Paul m Col. 3.16 Let the word of God dwell plenteously in you store you with clearest and distinctest knowledge thinke not its ouerly and confused vnderstanding may secure you you haue to deale with mysticall iniquitie Warily and with warrant of calling aduenture on their conference and writings easily thou maist bee puzzled in this mystery as they carrie it A mystery is Popery but of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
I meane largely whatsoeuer hath causalitie or is a motiue to induce the Lord to choose Resp Thus I conceiue these gifts and their exercise to fall vnder the same ordinance of God with our saluation as meanes destined and so conducing to that end how then causes moouing to elect He hath chosen vs to bee holy Ephes 1.4 To be faithfull 1. Cor. 7.25 Vt essemus non quia eramus aut futuri erimus is Saint Augustines glosse 2 What sanctitie is that which mooues 1 That of nature It affordes none Quis dabit mundum ex immundo conceptum semine 2 That of grace Whither the measure incident to this life Or that perfect in the life to come 1 That of this life imperfect Isai 64.6 nor could it bee foreseene otherwise then it was to be 2 The holynesse of another life Wee are then extra statum merendi demerendi as being in termino quiescentiae where wee receiue and enioy rewards procure not reward or ought tending thereto 3 These all q Mat. 11.25 Exod. 1.4 flow from election as their cause And for sanctitie Arminians consent it had no causalitie in respect of election yet for faith foreseene are peremptorie that on it rests election and is ex fide praeuisà And why I wonder faith rather then charitie or other sanctitie 1 Is it more excellent Not saith the Apostle 1. Cor. 13.13 2 More perfect as it is in vs Nor that Luke 17.5 Mar. 9.24 3 Next is not it also part of sanctitie A prime ingredient Especially apprehended as they conceit it respected as a qualitie or act in vs and so auailing to election iustification saluation for that it iustifies or saues as an instrument and by vertue of the obiect it apprehends Christs righteousnesse they belieue not 4 Else how pleased it God out of his freedome to respect it more then other gratious qualities and to assigne it motiue to election Audio Indeed in iustification it auailes more then charitie hope penitence any other holy qualitie or action Accordingly its fitted to doe what its appointed vnto more then any other part of sanctitie that is to r Rom. 5.17 receiue the gift of righteousnesse for and by which we stand iust in Gods sight But that the Lord hath assigned it causalitie in respect of election where finde wee Rather an effect and fruit of election therefore no cause or reason or condition of it Take them therefore here mentioned and ment meanes of saluation not merites or so much as conditiâ—â—s of election And thence learne that howsoeuer the decree of election flow not from meanes yet implies it meanes congruent and hath execution thereby See Rom. 8.30 Eph. 1.3 4 5 c. 1 Wherefore obserue necessitie of them absolute to the obtaining saluation Hebr. 12.14 Marke 16.16 Luke 13.3.5 2 The decree is not onely of the end but also the meanes elect to bee holy predestinated to the adoption Eph. 1.4 5. and not onely to the inheritance 3 Knowledge of the decree suspended on the meanes 2 Pet. 1.10 2. Tim. 2.21 4 Vessels of mercie though for the time aliens from the life of God yet in the day of visitation called with a holy calling 2. Tim. 1.9 and so made meet to partake in the inheritance of the Saints in light Col. 1. Vse It wonders me to here the desperate inference Vse if I bee predestinate I shall bee saued though I neglect scoffe at sanctitie Reduce it thou shalt easily see a contradiction in the termes the predestinate vnsanctified or the vnsanctified of the elect shall be saued There are none such finaliter tales it implies to say it God elects to holinesse and not onely to saluation to saluation but by sanctification of the spirit More to see men professing knowledge of the decree and order of it assurance of their owne personall election yet to walke after the flesh By our studie of sanctitie we know our election 2. Tim. 2.21 2. Pet. 1.10 They lie to God and men who professe to know their owne election while they are Å¿ Tit. 1.16 abominable disobedient and to euery good worke reprobate yea from any good worke abhorrent of any holy gift destitute to any knowne sinne addicted The meanes specified are first sanctification Secondly iustification implied in faith The order seemes inuerted but thus conceiue sanctification though posteriour in order of nature yet is first in euidence and our knowledge trueth of faith title to iustification being not knowne of vs till wee feele the power of Gods Spirit sanctifying That sanctitie is a meane Scriptures are plentifull See Heb. 12.14 1. Pet. 1.2 Congruitie you will easily discerne if you consider 1 The t 1 Pet. 1.15 16. caller and chooser is holy 2 The habitation so holy that it u Apoc 21.27 admits no vncleane thing to enter 3 To damne deuils for vnholinesse to saue men though vnholy how had it lien open to exception and quarell of damned spirits There is sanctitie first * 1 Cor. 7.14 ciuile So children borne in vnequall wedlocke to Theophylact are called holy id est legitimate not spurious 2 Faederall so x Num. 16.3 all Gods people holy all of the Church visible 3 Sacramentall so Apostataes y Heb. 10.29 sanctified with the blood of Christ the Sacrament of it Baptisme 4 Opinatiue of Phariasicall hypocrites in their owne and other mens opinion holy 5 Reall and true called here the Sanctification of the spirit vnderstand not ours but Gods as Rom. 1.4 This the marke of election meane of saluation The nature of it is in two things 1 Purging our hearts from those vitious propensions naturall z 2 Cor. 7.1 from all filthinesse of flesh and spirit 2 Planting in vs as seedes of vertuous life holy qualities and inclinations a Gal. 5.22 fruites of the spirit as Paul stiles them This habituall holinesse according are their actes and exercise for they b 2 Pet. 1.8 suffer vs not to bee idle and vnfruitfull 1 A constant care and endeuour to c Iac. 1.27 keepe our selues vnspotted of the world 2 d 1 Pet. 1.9 Shewing forth the vertues of him that hath called vs in being zealous of euery good worke or as Paul to Titus expresseth it e Tit. 2 12. denying vngodlinesse and worldly lusts walking godly iustly soberly in this present euill world this they call actuall holinesse Beginnings onely are here vouchsafed the f Rom. 8.23 2 Cor. 11 22. first fruites and earnest of the spirit Consummation we expect according to Gods promise in the g 2 Pet. 3.13 new heauens and new earth wherein dwelleth righteousnesse its comfortable if wee finde truth though we want perfection of holinesse Notes of it thus number and so make election sure 1 It goes ouer the whole man the h 1 Thes 5.23 whole spirit soule body sanctified throughout else no part truely sanctified As the leprosie deriued from the first Adam hath defiled the whole