with the widows clamour be it as you imagine that I have no bowels for creatures miseries nor ears for their requests which yet is a blasphemy confuted by every object in the world the young Ravens will tell you otherwise but be it so you are undone if I be not merciful see what I will do for constant asking Upon all these encouragements be perswaded to make an essay faith at first standeth but upon one weak foot Who knoweth but that God will be gracious There is encouragement enough to venture though we do not know what will come of it Take up a resolution to make tryal you will find better welcome then you can expect God desires to exercise mercy as much as you desire to feel it It presseth us in all our enjoyments to acknowledg Mercy The Saints are wont to do so 'T is good to refer all things to their head and proper fountain Every thing that we enjoy is the fruit of Mercy especially saving grace 'T is a sure sign a man hath received no benefit by grace if his heart be not stirred up to praise it We have cause to praise God for his mercy above the Angels I mean not only the bad Angels with whom God entered not into a treaty he dealt with them in justice and not in mercy but even the good Angels in some respects we have more cause to bless God then they have Gratitude respecteth the freeness and graciousness in giving rather then the greatness of the benefit God was bountiful to the Angels in making them such excellent creatures out of nothing but he is merciful to us notwithstanding the demerit of our sins There was no let in his doing good to the Angels Goodness floweth out freely from an holy God to righteous creatures but wronged Justice interposed and put in a bar against us so that his Justice must be satisfied before Mercy can have a free course We are a generation of sinful men the wretched off-spring of fallen Adam we had forsaken God and cast him off which the Angels had not and therefore though they have a large experience of Gods goodness yet they wonder at the grace shewed to us 1 Pet. 1. 12. But now much more is this mercy to be acknowledged if we consider the difference between us and other men who it may be excelled us in moral accomplishments but God hath passed them by choosing us poor things of nought poor base creatures that the glory might entirely redound to his own grace But especially should this Mercy affect us when it hath made a distinction between us and others that were involved in the same guilt when one is taken and another left as the bad thief went to his own place when the good thief was taken to Paradise and many of Gods Elect were as deep in sin as those in Hell I say in all such cases we should still be crying out Mercy mercy for certainly Justice could make no such distinction it awardeth a like punishment to all that are found in a like crime but Gods infinite and eternal Mercy only maketh the difference 'T is Caution Do not wrong Grace and Mercy if it be the cause of all the good which we enjoy this is to close up the Fountain and to make Mercy our Enemy and if Mercy be our Enemy who shall plead for us If Mercy be an Accuser where shall we get an Advocate But how do we wrong Grace I answer Partly by neglecting the offers of it when you make God speak in vain 2 Cor. 6. 2. 'T is a great affront we put upon God to despise him when he speaketh to us in the still voyce and all the woiâ—gs and pleading of Mercy do not move to look after our Salvation though you do not despise there is danger in bare neglect Heb. 2. 3. When all the charms of Mercy do no more work with you then a story of golden mountains or Rubies and Diamonds faln from Heaven in a night dream this neglect argueth a greater suspition and distrust of Gods mercy then doubts and troubles of Conscience do Mercy speaketh to them and they do not think the message worth the hearing or regarding Again You wrong Grace by refusing it out of legal dejection for by this means you straiten the riches and darken the glory of it as if there were not more in Grace then there is in sin or as if an Emperors Revenue could not discharge a beggars debt The Prodigal could say there was bread enough in his fathers house If we perish 't is not for want of mercy but for want of faith Grace is Gods treasure he is rich in mercy Ephes 2. 4. As far as we straiten grace we make him a poorer God Again We wrong Grace and Mercy by intercepting the glory of it 'T is the greatest sacriledg that can be to rob God of his Glory especially of the glory of his Grace for that 's his great aim in all his transactions with man to make his Grace and Mercy glorious see Ephes 1. 6. Now when you think God accepteth you rather then others for some worth and good qualities that he seeth in you more then others it may be in this light of the Gospel which we now enjoy such thoughts are not expressed but if they lurk secretly in the heart you think God foresaw you would bring him more glory you take the Crown from Grace's head and put it upon your own So also you wrong Grace when you ascribe any thing to your power and strength as Joab sent for David to take the honour of winning Rabbath 2 Sam. 12. 28. Lest I take the City and it be called after my own name So send for God to take the honour Not I but grace 1 Cor. 15. 10. Throw the Crown at Grace's feet The industrious servant said Thy pound hath gained ten pounds Luke 19. 16. not my industry but thy pound Once more We wrong Grace by turning it into wantonness see Vers 4. 't is made there to be an heavy charge and black note when men presume on Grace and use it only as a dung-cart to carry away their filth Grace must bear all and pardon all as riotous children that have a rich father care not how they spend his estate shall pay for all 'T is a mighty wrong to Grace this when you make it pliable to such vile purposes and father the bastards of your own carnal hearts upon Gospel encouragements 'T is the Devils Covenant not Gods when you think that you may live as you list be at your own dispose and mercy shall be at your beck and you shall have comfort when you please and that you may sin freely because God pardoneth freely as if Mercy gave you a priviledg and liberty to sin In short If a man slackens any part of his duty for Mercy 's sake or le ts loose the reins to vile affections with more freedom upon the
displayed by these tumults c. 2. It checketh fear 't is all in the hands of a good God as God tryeth you to see what you will do so you must wait upon God to see what he will do let him alone in and by all he will bring forth his work in due time 3. It sheweth their wickedness that take occasion to turn Atheists from the multitude or errours when the Church is rent into so many factions men foolish as if there were no God and the whole Gospel were but an imposture and well devised Fable that 's the reason why Christ prayeth John 17 Let them be perfect in one that the world may know that thou hast sent me i. e. that they might not suspect me for an imposture usually we find that thoughts of Atheism are wont to haunt us upon these occasions but there is little reason for it for all these things are fore-known by God fâ—re-told by God They must be 1 Cor. 11. 19. Mat. 24. 6. And never is there so much of God and of the Beauty of Truth discovered as when errours abound so that if there were not errours there would be more cause of suspition where all things run with a smooth and full consent and were never questioned then the strength and worth of them is not tryed But the words of the Lord are pure words as Silver tryed in a Furnace of earth purified seven times thou shalt keep them O Lord thou shalt preserve them from this generation Psal 12. 6. 7. 4. 'T is a ground of Prayer in times of delusion Lord this was ordained by thee in wisdome let us discern the glory in it and by it more and more the Church argueth that there was not onely Pilates malice and Herods malice but Gods hand and Counsel in the crucifixion of Christ Acts 4. 28. to do whatsoever thy Hand and Counsel determined before to be done Lord we know there is thy Counsel in it and thy Counsel still tendeth to good c. God loveth to be owned in every Providence and to be intreated to fulfil his own Decrees 5. It informeth us what a foolish madness it is to think that God seeth not the sin which we secretly commit surely he seeth it for he foresaw it before it was committed Yea from all Eternity So much for the first Point the next is That from all Eternity some were decreed by their sins to come unto judgement or condemnation Because this is one of the Texts which Divines bring to prove the general Doctrine of Reprobation I shall here take occasion 1. To open this Doctrine 2. To prove it 3. To vindicate it 4. To apply it In the First you will understand the Nature In the Second the Reasons In the Third the Righteousness In the Fourth the profit of this Decree 1. I shall open the Nature of it in several propositions 1. 'T is an Eternal Decree Gods Internal Acts are the same with his Essence and therefore before all time as beleevers are Elected before all worlds Eph. 1. 4. so are sinners reprobated they are both in time and order before ever the creature was Rom. 9. 11. Before the Creatures had done either good or evil it was said Jacob have I loved and Esau have I hated Election and Reprobation are not a thing of yesterday and subsequent to the Acts of the creature but from all Eternity 2. There is a Decree and preordination not onely a naked fore-sight of those that perish Some Lutherans say that Praedestination is proper onely to the Elect but as to the Reprobate there is onely a praescience or naked foreknowledge no Preordination least they should make God the Author of the creatures sin and ruin but these men fear where no fear is the Scriptures shew that the greatest evil that ever was did not onely fall under the Fore-knowledge but determinate Counsel of God Acts 2. 23. 't was not onely fore-known but unchangeably ordained and determined 3. This Decree of God is founded in his own good will and pleasure for there being nothing higher and greater then God 't is a great errour to suppose a cause of his will either before it above it or without it Gods actions do all begin in himself and his Will is the supream Reason Mat. 11. 26 Even so Father because it seemed good in thy sight Jesus Christ would give no other reason why the Gospel was hidden from the wise and prudent and revealed unto Babes we are often disputing why of two men that are equal in misery the one should be taken the other left why the Lord will shew mercy to some that are no less unworthy then others but when we have all done we must meerly rest in the Will and good Pleasure of God Even so Father c. See Rom. 9. 18. He hath mercy on whom he will have mercy and whom he will he hardeneth 't is not from the fore-sight of our wills receiving or rejecting grace proposed for then mans will would be made a superiour cause to an act in God 4. In this matter of Reprobation Preterition and Praedamnation must be carefully distinguished look as in Election God hath declared to bestow first grace and then glory to the Decree of giving grace preterition is opposed to the Decree of giving glory â—rdination unto judgement now Gods Preterition or passing by is meerly and barely from the good pleasure of God But Praedamnation presupposeth consideration of the creatures sin both these parts of the Decree are clearly set down in the word Preterition or passing by Rev. 17. 8. Whose names were not written in the Book â—f life from the foundation of the world so again Rev. 13. 11. In other places you have Predamnation expressed as 1 â—hes 5. 8. appointed unto wrath and here ordained to this judgement 5. Those who are passed by or not written in Gods Book never attain to saving grace 't is not given to them Mat. 13 11. To them it is given to know the mysteries of the Kingdom but to you it is not given Yea it is said to be hidden from them Mat. 11. 26. they may have common gifts or be under such a common work of the Spirit as leaveth them without excuse but because the Lord hath passed them by effectual grace is not given to them without which they cannot beleeve and be saved John 10. 26. Ye beleeve not because ye are not of my sheep that is not elected of my Father saving grace runneth in the Channel of Election so Acts 13. 48. as many as were ordained to eternal life beleeved Gods special gifts are dispensed according to his Decrees 6. Men being left of God and destitute of saving grace freely and of their own accord fall into such sins as render them obnoxious to the just wrath and vengeance of God Rom. 11. 7. The Election hath obtained and the rest were hardened freely and of their own accord they turned all things to their own judgement
11. 21 Briars and Thorns may be intricated and infolded one within another but when a devouring flame cometh amongst them they do not hinder but increase the burning Universal evils are above mans punishment but not Gods there is no safety in following a multitude to do evil So that nothing will serve as a fit screen to interpose between wrath and you but only Christ Thirdly I observe that in all these instances there was some preceding mercy more or less The Angels had the dignity of their Nature the Israelites had the Testimony of Gods presence and were delivered out of Egypt the Sodomites had Eternal Blessings and the preaching of Lot Gen 19. 9. It 's Gods usual course to give a people a taste of his mercy ere he diâ—cover the power of his anger Judgment is his last work there is some mercy abused before it cometh which doth abundantly clear God in the judgements that come upon the sons of men Their ruine may be sad but never undeserved God hath not left himsâ—lf without a witness but we are lest without â—xcuse Fourthly Once more I observe that in all these Instances God had still a care to put a distinction between the just and the unjust the race of â—srael was not destroyed but only them that believed not The good Angels were preserved the bad only fell from their first estate Sodom perished in the flames but Lot escaped when the multitude is so corrupt that we know not how they shall be punished and the rest preserved let us think of these instances let us refer it to God he knoweth c. 2 Pet 2. 9. I come now to the words in which you have a preface and the first instance of Gods judgement which was on the unbelieving Israelites In the Preface you may take notice of his purpose I will put you in remembrance his insinuation though ye once knew this I begin with the first part his purpose I will put you in remembrance from thence obâ—erve That it is a great part of a Ministers duty to be a Remembrancer We are remembrancers in a double sense 1. From the people to God to put God in mind of his peoples wants so 't is said Isa 62. 7. Ye that are tâ—e Lord's remembrancers Christ is the Churchâ—s advocate but we are the Churches Solicitors to represent the sâ—d condition of the Church to God 2. From God to the people and so we are to put them in mind of the being of God the riches of his grace the necessity of obedience the preciousness of their souls the many dangers that lye in their way to Heaven c. These are standing dishes at Christs Table That this is a great part of our Office appeareth by those places 1 Tim. 4. 6. Iâ— thou put the Brethren in remembrance of these things thou shalt be a good Minister of Jesus Christ And Paul speaking of his Apostleship saith Rom. 15. 15. As one that putteth you in remembrance through the grace given to me See 2 Tim. 2. 14. Tit. 3. 1. 2 Pet. 1. 12. 13 14. 2 Pet. 3. 1. So there are two Psalmes that bear that Title A Psalme of David to bring to remembrance Psal 38 and Psal 70. The great use of Sacraments is to put us in remembrance of Christ 1 Cor. 11. 24. Yea one great employment of the Spirit is to bring things to our remembrance Ioh. 14. 26. all which intimateth 1. Our forgetfulness and incogitancy Truths formerly understood are soon forgotten or not duly considered and kept in the view of conscience 2. The benefit of a good memory A bad memory is the cause of all mischief but a lively remembrance of truths keepeth the mind in a good frame 3. That however it be with natural yet spiritual knowledge is a reminiscence or reviving the seeds infused in the New Creation 4. That a Minister dischargeth his duty when he teacheth his people things vulgar and already known as well as those which are rare and less known if he be but a remembrancer t is enough we are to bring forth things both new and old we count him a wanton prodigal that only furnisheth his Table with rarities neglecting wholesome meats because they are usual 5. The necessity â—f a standing Ministry if not to instruct yet to keep things in remembrance because the most necessary truths are few and soon learned men presently begin to think they know as much as can be taught them and so neglect Ordinances whereas one great use of the Ministry is to keep truths fresh and savory in the thoughts and memory the Heathens â—oon lost the knowledge of God because they were without a publike Monitor that might keep this knowledge still on foot the sound of the Trumpet infuseth a new courage so doth every Sermon beget new affections though we knew the Truths delivered before Coals will die without continual blowing so will graces languish without often warnings and admonitions The next thing in the Preface is the Insinuation though ye once knew this That word once needeth to be explained his meaning is not that formerly they had known but now forgotten it neither is once to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the sense were I will once put you in remembrance but by once is meant once for all that is ye have certainly and irrecoverably received this as a Truth This clause will yeild us these Notes 1. That it is the duty of every Christian to be acquainted with the Scriptures the Apostle presumeth it of these Christians to whom he wrote Now this is necessary in regard of our selves that we may know the solid grounds of our own comfort every man would look over his charter Search the Scriptures for in them ye think to have eternal life John 5. 39. Particular and distinct Scriptures are a great advantage in temptations Sic scriptum est is Christ's own argument against Sathan Matth. 4. No Christians so unsetled in point of comfort or opinion as those that are unskilful in the word Heb 5. 14. In regard of others 't is necessary that we may discharge our duty to them Let the word dâ—â—â—ll in you richly teachiâ—g and admonishing one another c. Col. 3. 16. None but full vessels will run over Ignorant Christians are barren and sapless in discourse Private Christians must be full of knowledge not only to have knowledge enough to bring themselves to heaven but to admonish others see Rom. 15. 14. Well then do not put off this care to others as if it were proper only to Scholers and men of a publike calling this is every mans work that hath a soul to be saved 't is popish ignorance to be contented with an implicite belief you may best trust your own eyes when the Sun shineth every man openeth his windows to let it in we busie our selves in other books why not in the Word Austin was pleased with Tully's Hirtensius but he cast
to God taxing the administration of his providence as if he dealt too hardly with us so that in effect murmuring is an anti-providence first cherished by repining thoughts and then vented and uttered in bold and uncomely speeches thoughts are audible with God but 't is worse when thoughts are not controled but break out openly in words tending to Gods dishonour if the fire be kindled in our bosoms 't is some kind of victory if we smother it and will not let the sparks fly abroad There are several kinds of murmuring either against men or against God though in the issue all be against God against God about men 1. Against men and so either against our equals or superiours 1. Equals when we murmur because they are admitted to the same priviledges with our selves see Mat. 20. 11. They murmured against the good man of the louse saying these last wrought but one hour so Luk 15. This thy son devoured his living with harlots c. and Beza of some that reproached him with the sins of his unregenerate condition Hi homines invident mihi gratiam divinam surely these men are angry because God hath shewed me mercy there is an envious nature in man we would all shine alone and inclose the common salvation to upbraid men with late conversion is all one as to make it a crime because they are born but yesterday 't is to take up that filth which God would have covered 2. Against Superiours especially because invested with Magistracy or Ministry some men are of a yokeless libertine spirit will acknowledge no other Law but their own lusts as in the Text Murmurers walking after their own lusts think Magistracy to be an incroachment upon their freedom and therefore cannot away with any established order and as for Ministry that all the Lords people are holy Numb 16. 3 what need any to be set a part for that work thus would they level all things in Church and Common-wealth as those Rebels rose up against Moses and Aaron but though not against the Office we may murmur at the persons that are advanced as if we would teach God how to govern the world and whom to lift up and cast down or else by finding fault with their government without a cause some presumptuovs persons that never learned obedience are always unsatisfied 't was * observed of Egypt that it was Loquax est ingeniosa in contumeliam praefectorum provincia si quis forte vitaverit culpam contumeliam non â—ffâ—git many such ungoverned spirits there are that are always traducing publick government especially when 't is most faithfully manag'd and to the discouragement of Opinionists and evil-doers God will not suffer this evil to go unpunished Exod. 16 8. and 1 Sam. 18. 7. the calling is his Ordinance the persons are designed by his providence and the work concerneth his glory and therefore God taketh himself to be much interested in the querrel 2. There is a murmuring which is immediately against God himself since the fall man is always quarrelling with his Maker either against his Decrees or his Laws or his Providence 1. Against his Decrees proud man cannot endure to hear of Gods absolute Soveraignty we will do what we will but we will give leave to God to do what he will The good man of the house was fain to plead his right Mat 20. 15 Shall I not do with my â—wn c. we can see no reason why God should pass by one and chuse another though we can see no reason 't is enough 't is Gods pleasure Mat. 11. 26. God hath his arcana imperii as well as earthly Princes and we have cause to admire what we cannot understand things may be just though his reasons appear not to us God is not bound to give us an account or to tell us all his secrets humane reason groweth giddy by prying into the depth of Gods Decrees 't is good to change disputes into wonder and reverence Rom 9. 10 Who art thou Oh man that disputest with God we may chop Logick one with another the potsheards of the earth with the potsheards of the earth but Gods prerogative is above the tribunal of our reason 2. His Laws a proud creature cannot endure to hear of restraints we could love other things in God but not his legislative power the carnal mind will never stoop but complaineth of him as harsh and severe as if he had forbidden us the satisfying of those desires which he hath planted in us the Israelites murmured thus the Land was a good Land but there were Gyants and Sons of Aâ—ak Numb 13. 32. the Heaven promised is a good Heaven but the way is rough and unpastable duties are difficult and 't is cumbersome to thwart our lusts the project of carnal nature is to find out an easie and smooth path to eternâ—l happiness see Psal 106 24 25. They despised the pleasant land they bâ—leeved not his word but murmured in thâ—ir Tents Heaven figured by the Laud of Canaan is not counted worth the pains and difficulty of getting thither 3. His Providence in general when the wicked prosper 't is a temptation that hath shaken the tallest Cedars in Lebanon David though a Steward he was ashamed of it and counts it bruitish ignorance Psal 73. 22. so Jerem. 12. 1. 2 3. and Habakkuk chap. 1 But let us come to temptations that are of a more particular and private experience We murmur either for what we want or for what we have lost or for what we affect First for what we wâ—nt as soon as we are streightned we complain presently this is not so bad as when we murmur out of wan onness the Israelites I observe did sall a murmuring either out of want and then they were spared as for want of waters Exod. 5. 14. for want of meat Exod. 16 2. want of bread Numb 20. 3. but at other times out of wantonness they loathed Manna must have Quails but then some special judgment or other brake out upon them but however 't is bad enough when our necessities extort these complaints from us want is a time of praying not of murmuring the Throne of Grace was erected for a time of need Heb. 4. 16. but 't is mans usual custome to change duties into sins as admonition into censuring instead of speaking to men we speak of men so instead of complaining to God we complain of God and so make murmuring take the room of prayer Necessity is a time to put the promises in suit to try faith to awaken affections not to provoke murmurings I was dumb and opened not my mouth saith David Psal 39. We may open our mouths in confessions of sin humble narratives pleading of promises but not in self justifications stormings against Providence or words of unbelief and impatience so we must be dumb and not once open our mouths Secondly For what we have lost we complain when God taketh away such a child or such a comfort
strictness Col. 2. 18. Which things have a shew of wisdom and neglect of the body rigorous observances and outward mortifications as the Papists do 2. Special meekness Ravening Wolves in sheeps clothing Mat 7. 15. as if they were all for love and kindness Absalom stole away the peoples hearts by this artifice 2 Sam. 15. 2. 3. Higher Gospel strainâ— therefore doth Paul speak so much against the other Gospel Gal. 1. 3. and the other Jesus 2 Cor. 11. 4. namely such an one as they had set up 4. Self-denyal as some false Teachers at Corinth would take no maintenance to disgrace Paul see 2 Cor. 11. 12 c. this was their glorying that they would preach freely and whereas they contributed to the relief of Paul to them it needed not 5. Greater learning and notions of a newer and more sublime strain Oppositions of science falsly so called 1 Tim. 6. 20. Platonick speculations ungrounded subtleties 6. Greater favour and liberty to Nature They promise liberty and allure through the lusts of the flesh 2 Pet. 2. 18. representing the faithful Ministers of Christ as envying the contentment of your natures and burdening you with exactions too rigorous therefore the Apostle saith I am afraid lest any through subtilty beguile you as the Devil did Eve 2 Cor. 11. 3. How was that I answer By insinuating a kind of envy in God as if he did begrudg them the perfection and freedom of their natures Gen. 3. 5. God knoweth that your eyes shall be opened c. So they think others are too strict and lay too many restraints upon your carnal desires and by this means allure many loose and unstable Souls 7. Many times pretending the defence of that Truth which they secretly impugn as Pelagius talked altogether of grace and Faustus Rhegiensis pretending to oppose the Pelagians did but more covertly own their Cause Uses of this Point are divers 1. For Information it sheweth us the Reason why we cannot set down the precise beginnings of Errors because they are privily brought in Mystery is written in the Whores forehead The leak is not espyed many times though the ship be ready to sink The originals of Heresie are like the Fountain of Nile obscure and hidden a man may lose himself in the Labyrinth of Antiquity before he can find them out The Roman Apostacy is a Mystery of Iniquity that stole into the Church disguised and by degrees So that the beginning of it is not so easily stated as of other heresies that are full grown at their first appearance 2. It informeth us of the odiousness of Error it dareth not appear in its own colours nor be seen in its own face therefore Satan when he would set any Error on foot he maketh choice of the most subâ—il instruments that they may put a varnish upon it as when he tempted Eve he made use of the Serpent the most subtil of all the beasts of the field Gen. 3. 1. whereas the Lord chooseth the plainest instruments and hath commanded them to use all simplicity and godly conversation 2 Cor. 1. 12. for Truth is so lovely in it self that it needeth no borrowed colours 3. It informeth us what reason those that are over you in the Lord have to press you to Caution excuse their holy jealousie 2 Cor. 11. 3. all is but need we must bark when we see a Wolf though in a sheeps garment our silence and negligence doth but give them an advantage Whilest the husbandman slept the enemy came and sowed tares Mat. 13. 35. 4. It presseth you to skill and watchfulness you had need be sound in the faith that you may discern between good and evil yea to have your senses exercised Heb. 5. ult A soft credulity is soon abused Prov. 15. The simple beleeveth every word There is no reason but knowledg should cost us pains as well as gracious conversation 'T is a matter of great skill to be a through Christian there is a great deal of Sophistry and cunning abroad if you follow the cry you are in danger of engaging in a confederacy against God if you stick to received Customs there may be Error there too if you run after every Novellist on the other hand you will soon be led into the bogs of Error and Prophaneness therefore go to him for direction that hath the treasures of wisdom and knowledg But you need not only skill but care and watchfulness 'T is not good to drink too freely of suspected Fountains let not your affections surprize your judgment we admire the persons the gifts and so easily swallow the doctrine Try the spirits 1 Joh 4. 1. 1 Thes 5. 2â— When there is counterfeit gold abroad we use the Touchstone Truth loseth nothing by being tryed and you lose nothing for then your affections are better grounded Prove all things no man is infallible an implicite faith begets but a fond affection Secondly These Seducers are described by their condition before God who were before of old ordained to this condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old that is from all Eternity for so the matter here spoken of imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate it before ordained but the word signifieth written as in a Book 't is usual in Scripture to compare Gods Decrees to a Book as Christ alledging Gods Decree for his mission into the World saith Psal 40. 8. In the volume of thy Book 't is written of me The meaning of the metaphor is to shew that these Decrees are as certain and determinate as if he had a Book wherein to write them Now these are said to be written before of old to shew that though they crept in unawares as to the Church yet not as to God they fell under the notice of his Decrees before ever they acted in this evil way 'T is further added that they were ordained or written down in Gods Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for judgment or condemnation the word is indifferent to either sence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus it is to be taken here for condemnation appeareth by that place of Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnable heresies 2 Pet. 2. 1. and vers 3. Whose damnation of a long time slumbereth not as he saith here of old ordained to this judgment The meaning of the whole is that they were such as were left to themselves to bring upon themselves by their own sins and errors a just condemnation That the object of the divine Decrees are not only mens ways but mens persons He doth not only say that their condemnation was pre-ordained but they also were ordained of old to this condemnation I observe this because many say that Gods Decrees do only respect actions and the events we see they respect persons also we have no cause to mince matters when the Scriptures speak up to the point so fully and roundly Again from that ordained or
and ruine so Rev. 13. 11. The dwellers on earth did worship the whore whose names were not written in the Book of life that is they turned aside to Antichristian defilements and pollutions 7. Gods Decree concerning such persons is immutable it is not rescinded and disannuled but is fully executed and accomplished in the damnation of the sinner the Lords Counsels are all unchangeable both as to Election 2 Tim. 2. 18. Heb. 6. 17. and as to Reprobation no Reprobate can be an Elect person nor an Elect person a Reprobate Job 12. 14. He shutteth up a man and there can be no opening and Job 22. 13. He is in one minde who can turne him In Gods Books there is no putting in and crosing out of names but as the number of the Elect is definite and certain they cannot be more and they cannot be less so also of the Reprobate 8. This Eternal Irrevocable purpose of God of leaving sinners to themselves that by their sins they may come to judgement is for Gods glory Rom. 9. 22. What if God willing to shew his warth and to makd his power known endured with much long suffering the vessels fitted to destruction All Gods Decrees Works Providences tend to the further discovery of himself in the eye of the creatures 2ly Let me prove that there is such a Decree by Scriptures for reason here hath no place take here three that are most full the first is 1 Thes 5. 9. God hath not appointed us to wrath but to obtain salvation by Jesus Christ which plainly implyeth that some are appointed unto wrath The second is 1 Pet. 2. 8. where the Apostle speaketh of some that were disobedient and refused Christ whereunto also they were appointed The third place is Prov. 16. 4. God made all things for himself and the wicked for the day of evil the drift of that place is to shew that both Creation and Predestination were for Gods glory and he instanceth in that part of predestination which concerneth the wicked because it is hardest to be digested and beleeved But now for the Reasons why God hath chosen some and appointed others by sin to come unto judgement I can onely tell you that Gods judgements are past finding out Rom. 11. 33. We must admire we cannot search them to the bottom so far as God hath revealed his Will we may clearly judge that 't is for the discovery of his Justice and Mercy neither of which could have been discovered to the world with that advantage had it not been for his double Decree of God to save some and leave others to their own ruin if grace were given to all how should the word know that God were free again if all were pardoned how should the world know that God were just in Election God discovereth the freeness of his grace Eph. 1. 6. 't is love that we injoy grace elective love that we enjoy it alone In Reprobation God discovereth his Soveraignty and by it the security of his justice and power of his wrath Rom. 9. 22. in chusing one and leaving another there God discovereth his Liberty and that he doth not act out of servile necessity and his severity in the eternal pains of them that perish in their sins 3. Let me vindicate this Doctrine which in the eyes of some seemeth to blemish the Justice of God to infringe the comfort of man Yea to abolish the duty of man therefore it needeth a little cleering reason cannot easily digest this strong meat partly because we are apt to reprehend what cannot comprehend partly because this Doctrine checketh carnal ease and security which is usually fed with a general hope and presumption That the God that made us will save us that he will not damne his creatures but is merciful to all c. now this awakeneth us when we hear that grace floweth in a narrower Channel partly because aspiring man is loath to submit to this absolute Lordship and Soveraignity of God that he should dispose of his creatures according to his own pleasure our ambition is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords of our selves Man that would be as God taketh it ill to be as a beast made to be taken and destroyed Upon all these prejudices man is loath to receive this Doctrine therefore it needeth to be cleered 1. In regard of God that you may not pollute and stain his excellency with impure and prejudicial thoughts you will say is God just that onely upon his will and pleasure ordaineth his creatures to condemnation hath not the Reprobates cause to complain if he hath passed a Decree upon which their condemnation doth infallibly follow I answer 1. our understandings are not the measure of Gods Justice but his own will things may be just though the reasons of them do not appear to us humane reason groweth giddy by peeping into the deep of Gods Decrees our worke is not to dispute but wonder Gods freedom is a riddle to reason because though we will not be bound to Laws yet we are willing God should be bound Gods Actions must not be measured by any external rule things are good because God willeth them for his Will is Justice it self 2. The Electing of some and passing by of others is not an Act of Justice but dominion for he doth not act here as a Judge but as a Lord 't is a matter of favour not of right and wrong condemnation of a man for sin or punishing a man for sin is act of Justice but to have mercy or not to have mercy that dependeth meerly upon Gods will otherwise it would follow that God were a debtor unto man Justice supposeth debt or something due no wrong is done them in not giving grace the Elect can speak of undeserved grace and the Reprobate of deserved punishment when we are not bound to do good if we act according to pleasure there is no injury as in invitations preferments and all acts of favour we cannot endure that a right should be challenged the good man in the Parable pleaded I may do with mine own as it pleaseth me Mat. 20. 15. The Lord may justly challenge grace as his own and therefore leave him to his pleasure in the distribution for he is bound to none 3. Gods not giving grace to the Reprobate is not their sin but their misery Preterition made them miserable but not sinful it doth not infer a Coaction and compulsion to sin sin followeth upon it not as an effect but a consequent as upon the absent of the Sun darkness doth necessarily follow and yet the Sun is not the cause of darkness In grace God purposeth God worketh in sin God ordereth the sin and maketh use of it to the glory of his Justice but man sinneth freely the water while it runneth its own course serveth the end of the Lord of the Soyl in driving Mils and bringing fish into his Ponds and overflowing his Meadows c. So God causeth not sin
continually behold his face and stand before him Dan. 7. 10. In such a blessed place and in such blessed company was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their abode or habitation when God disposed the several Creatures into proper mansions and places of abode he took the Angels into his own train and glorious attendants that they might be still with him other Creatures were his Servants those his Courtiers that is his Houshold and ordinary Servants that were to attend as in his Chamber of Presence 2. In this place they were to enjoy God and glorifie God their happiness was to enjoy God their duty to glorifie him there they behold his face Matth. 18. 10. for vision and sight of God is the happiness of rational Creatures and therefore our happy estate is expressed by beholding him face to face and David saith Psal 16. 11. in thy presence or in thy face is fulnesse of joy in Heaven then did God manifest himselfe to them there they were to applaud his Counsels receive his Commands to love God with the most perfect embraces of their will and to fulfil his Commandments hearkning to the voice of his Word 3. From this place they are now driven into the lower parts of the World as being a place more fit for sin and misery that the place into which they are driven is the bottom and center of the Earth cannot be shewen out of Scripture rather the contrary for sometimes they are said to fly up and down in the air and therefore is Sathan called the Prince of the power of the air Eph. 2. 3. and the other Divels Principalities and spiritual wickednesses in high places Eph. 6. 12. They aspire to get as high as they can but they can get no further then the Regions of the â—ire and sometimes they are said to compasse the earth to and fro Job 1. 7. The Earth is Sathans walk and circuit where he seeks to do mischief and sometimes they are in the Sea Matth. 8. 33. for as yet they are not in that prison and place of torments where they shall abide for ever under the wrath of the Lord therefore when Christ checketh their power in the world they expostulate with him Jesus thou Son of David arâ— thou come to torment us before our time Matth. 8. 29. and besought him that he would not cast them into the great deep by which some understand the final place of their residence and torments even the lowest place of the world most remote from the highest Heavens which place as yet they have not entred but how is it said that they are already cast down into Hell 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Answer that expression doth onely note the dreadfulnesse of their fal from so glorious a mansion to such a place of misery and because where ever they are they carry their own Hell with them though by Gods permission they are as yet suffered to remain in the Air or Earth 4. Departing from Heaven they departed from all the happiness and glory which they enjoyed there namely that light which they had in their understandings to behold God that power in their wills to love and sâ—rve him in stead of which they are filled with darknesse and malice and become the unreconsilable enemies of God and Man as to their light their gracious knowledge is quite extinct their natural knowledge much Eclipsed and their experimental knowledge not enongh to engage their hearts to God as to their integrity and holiness in stead of a will to love and serve God there are nothing but obstinate purposes to do evil and endeavours to hinder the glory of God and the good of Man 1 Pet. 5. 8. lest we should enjoy that happiness which he hath left Hence those titles given then in Scripture as Divel which signifieth a Slanderer Sathan which signifieth an Enemy the Tempter Matth. 4. 1. because he dayly solliciteth us to evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one Matth. 5. being full of wickedness himselfe he maketh it his study and care to propagate it in others Belial 2 Cor. 6. 15. unprofitable as good for nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer because he worketh mischief the old Serpent Rev. 12. 6. because under the shape of the serpent he poysoned Eve as to their power it is much broken and limitted they are held in the chains of providence they could not do hurt to the herd of Swine without permission Luke 9. 26. 5. Though they have lost much of the glory and power annexed to their habitation yet many tokens of the divine image do as yet remain in them holiness is as we said utterly lost he sinneth from the beginning 1 John 3. 8. that is doth nothing else but sin and Acquinas saith well Hoc est Angelis casus quod hominibus mors their fall into sin to them is as death to us but now in other things they have much left as man after his fall is like a drisled picture and had onely enough left to shew what he once was so the Angels though they are much fallen from the excellency of their nature yet there is enough left to shew that once they were glorions creatures that which remaineth may be referred to two heads their great cunning and active power 1. Their knowledge and cunning is great they have much natural and experimental knowledge so as they can discern hidden causes and virtues which scape the flight of mans reason and understanding they know how to apply active to passive things can guess notably at future events but as for a certain knowledge of them unless of such things as depend upon necessary causes that is proper to God and accordingly he challengeth it Isa 41. 23. shew the things that are to come that we may know that ye are Gods c. Therefore the Divels Oracles were either false or doubtful as 2 Kings 22. 16. great skill in Arts and tongues they have as appeareth by their teaching those things with wonderful facility to those that have familiarity with them in divine things they know enough of God and his justice as to feel an horror impressed upon themselves Jam. 2. 19 Luk. 4. 34. Acts 19. 15 besides they are of wonderful sagarity to judge of mens hearts by the gestures the motion of the blood and spirits and other such external signes for directly they do not know the thoughts that is the priviledge of God 2. Their power is great still though limited so that it cannot be exercised but when and where and as God will they are able to raise tempests to bring fire from Heaven as they did to ruine Jobs house and children Job 1. they can deceive with lying miracles but true miracles can onely be wrought by a divine power being of much sagacity and skill in the secrets of nature they may poyson the air destroy the bodies of men infest and trouble beasts and cattel in short do all
respect to God that we dare not offend him at any time this is a blessed fear like the good Angels fear as Michael here durst not bring a rayling accusation The next Point is from that a railing Accusatioâ— in the Original 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgment or sentence of Blasphemy or evil speaking The meaning is such unworthy Language as would not become any serious judgment or process and because the Angel was a party not a Judge we translate it not a railing Judgment but a railing Accusation Thence observe That to the worst Adversary in the bâ—st cause railing and reviling must not be used Michael when contending with the Devil about the body of Moses c. The Reasons are 1. Because such Reproches come from an evil principle contempt or passion both of which argue pride one that over-valueth himself disdaineth others and stormeth when he is crossed as a full stream roareth and swelleth when it meeteth with a dam and obstruction 2. Such Reproches are most unsuitable to matters of Religion the God of peace will not be served with a wrathful spirit and Christs warfare needeth no carnal weapons Christianity of all Religions is the meekest and most humble the Foundation of it is the Lamb slain and the consignation and sealing of it is by the Spirit who descended in the form of a Dove both emblems of a modest humility and should a meek Religion be defended by the violence and fury of our passions Cursing doth ill become them that are called to inherit a blessing 1 Pet. 3. 9. 3. They are flatly against the word the Scripture is a great friend to the peace of humane societies for it condemneth the least offensive word and gesture Isa 58. 9. Thou shalt put away from thee the yoke and the putting forth of the finger a gesture of indignation and therefore God would have it layd aside even the putting forth of the finger as well as the yoke broken So see Mat. 5. 22. But I say unto you whosoever is angry with his brother without a cause is in danger of the judgment and whosoever shall say unto his brother Racha is in danger of the Council and whosoever shall say thou fool shall be in danger of Hell fire The Scribes and Pharisees had restrained the fifth Commandment to the gross act of murder Christ telleth them that rash anger with all the expressions of it is murther His expressions allude to the Courts of the Jews three there were especially among them the lowest the middle and the highest There lowest Judicatory was of three men who took cognizance of lighter matters as injuries and strifes about goods and things of a pecuniary concernment this Court was set up in lesser Towns that had few inhabitants The second Court was of three and twenty men before whom the weightiest causes were brought concerning the life of a man all Capital crimes or if an Ox had goared a man or woman or in case of any abominable commixtion with a Beast if a woman approched to a Beast c. Levit. 20. 16. This Court was set up in all the Cities of Pâ—laestina and was called the lesser Sanhedrim and because Jerusalem was the head City the Seat of the Prince and Temple was there therefore in that City were two of these lesser Sanhedrim the lower Sate in the Gate of the Mountain that is that Gate which gave entrance to the Mountain of the Temple the other being the higher Sate in the Gate of Efra neer the Porch of the Temple The third Judicatory was the greater Sanhedrim which consisted of seventy men in imitation of the Council of God to Moses Numb 11. 16. This was the highest Judicatory from whence there was no Appeal as there might be from the lower Courts to this into this Assembly were chosen such as did excell others for Nobility and Wisdom and that by a solemn laying on of hands strangers or unclean persons or common people might not come nigh unto them To this Tribunal were referred all doubtful matters too hard for inferiour Courts to decide Deut. 8. 8. 9. as also all things that did belong to the twelve Tribes or to the whole Nation all things that concerning the High Priest matters of war and peace the false Prophet c. therefore Christ saith Luke 13. 33. It cannot be that a Prophet should perish out of Jerusalem that being the City where the Sanhedrim sate by this Court was Christ condemned and the Apostles Acts Chap. 4. 5. and Steven Chap. 6 7. and Paul Acts 23. 1. They sate in a part of the Temple called Gasith their punishments were strangling beheading storing burning those that were condemned to be burned were burnt in the Valley of Hinnon and in great cases besides his coâ—pâ—ral death the Malefactor was appointed and accursed to the judgment of Hell Let me apply all to the present case Christ doth not meddle with the lowest Court the judgment of three men because Capital matters did not belong to their cognizance and his intent is to shew what a Capital matter the least expression of anger is Whosoever is angry with his Brother without a cause saith he is in danger of judgment that is of the judgment of twenty three men to shew that rash anger is before God a Capital matter And whosoever shall say to his brother Racha thou vain and wâ—â—less fâ—llow this was the lowest kind of contumely then in use some make it only an Interjection of indignation is in daâ—ger of the Council that is of the Sanhedrim which noteth that Anger expressed though in the lowest way is an higher fault then single and bâ—re anger as the fault was greater for which they appeared before the higher Sanhedrim then that for which they appeared before the twenty three Judges But whosoever shall say thou fool This noteth a higher contempt as implying a charge not only of weakness of nature but of sin and wickednâ—ss he is in danger of Hell fire which was the highest judgment of the Sanhedrim to burn them in the Valley of Hinnom and to leave them accursed till the Lord come and so proportionably it noteth the greatness of the crime which is committed in slandering and reproching our brethren 't is a most odious sin before God for in allusion to mans judgment he sheweth that though there be degrees in the sin and will be in the punishment yet the whole kind is very displeasing to the Lord. 4. Because Reproches have an influence and do exasperate rather then convince The Dog that followeth the game with barking and bawling loseth the prey and there is not a more likely way to undermine the truth then an unseemly defence of it Satan is mightily gratified if men had eyes to see it with the ill managing of Gods cause First it serveth for Information to shew us the vanity of those excuses by which men would disguise their wrath and passion What will you plead I
Hymeneus Alexander are said to make shipwrack of faith that is false faith 1 Tim. 1. 19. 20 Vse 6. * Rom. 16. 20. * Vide Scultâ—tum in Isaâ— 54. * Rom. 1. 17. Observat 1. * Mat. 6. â—3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an additional supply like paper and pack-thread which is given over and above the bargain * James 1. 9. †2 Cor. 1 5. Observat 2. Observat 3. Observat 4. Observat 5. * So in the Angels Song Luke 2. â—9 Glory peace and good will All comes from good wil that 's the first couse â— God glory is the last end Under the Law the first and the tenth were the Lords the beginning and ending are his 1. Mercy * Iâ—â—git â—â—ta Scriptura ut credamus Deuâ— esse misericordem Luther * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mâ—â—â—riâ—oâ—dia suâ—â—â—â—â—â— parlaâ— peâ—â—aâ—orâ—m â—lâ—â—or coâ—it ut pâ—niâ—â— Sâ—lâ— * Mutat sententiam sed non decretum Bradwardine * Luk. 16. 11 * Joel 2. 12. Jonah 4. 2. * Rom. 3. 24. * Nisi expectaret impium non inveniret quem glorificarâ—â— piuâ— Aug. * As they said We have heard that the Kings of Israel are merciful Kings c. Vse 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost †Châ—â—nâ—â—â—us Obsâ—râ—aâ— aâ—â—ter 〈…〉 in dispu 〈…〉 quando cum â—ominibus sui similibus â—iâ—aâ—tuâ— aliter in meditationibus quando corem deo sistunt conscientiam suam quosi coâ—sa dicenda â—ssâ—â— c. Davenant de Jâ—sâ—â—tiâ— * â—â—â—â— non â—â—â— vixi uâ— pudeat inter nos vivere c. 〈…〉 quia â—onum 〈…〉 habâ—o Possidius in vita August Vse 2. * Ezek 18 21. * Rom. 3. 25 26. and 1 John 1 9. * Iob 38. 41. Mat. 6. 26. Luke 12. 2◠†Jonah 3. 10. â—oâ—l 2. 14. Vse 3. * Ephes 2. 4. 1 Tim. â— 13 Gen 33 6 Phil. 2 27. Vse 4. * So those in Matthew did not deny but make excuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 22. 5 They would not take it into their care and thoughts * Deut. 9 4. * 1 Pet. 2. 3 Heb. 6. 4 5. 6. Observat Tranquilluâ— Deus tranquillat omnia * Eodem sanguine Christi gâ—uâ—â—â—ti Aug. Confess de seipso Alipio Vse 1. Tryal * Pax nostra bellum contra Satanâ—m Tertul. ad Martyras Vse 2. Exhortation * Pet. 2. 3. Vse 3. * Iniqua lex est quae se exquinari non patitur Tertul. Apol. Love Definition 1. Grounds Causes of it * Radius reflexus languet * Rom. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons why we must love God 1. God hath commended it 2 Reason God hath deserved it Properties of Gods Love 1. The Ancientness 2 The Freeness â—ii 〈…〉 3 Frequency 4. Variety 2. The Effects of Gods Love 1. Creation * Eccles 12. 1. â— Preservation 3. Redemption * Ephes 3. 10. * John 3. 16. 3. God hath desired it 1. Threatneth 2. Promiseth 3 Beseecheth Fourth Argument The Nature of Love sheweth that we should love God See Neirâ—nbergius de ingenio amoris * Domini sâ—cistâ—â—os propter to irrequietum est coâ—â—â—sâ—â—um dâ—neâ— perveâ—iat ad tâ— Aug. †Acts 17. 26 27. 5 Argument from the nature and disposition of the Sanâ—s * Sâ— sic peccâ—â—i pudorem illiâ— iâ—ferni horrâ—ren c. Anseâ—â—r * Psal 31. 23. * Eadem velle noâ—â—â— ea demum vera est amicitia Salust †Prov. 8. 13. Rev. 2. 6. Evidences of our love to God â— Evidence God will be loved alone 2 Evidence The Effects of Love 1 Hatred of sin 2 Delight in obedience * 1 Thes 1. 3. Heb 6. 10 3. Delight in Gods presence and grief for his absenâ—â— Helps Doct. 1. Reasons or Motives * Minime bonus est qui melâ—â—r fieri noâ— vulâ— Bernarâ—us †Ephes 2. 13. * Mat 12 34. Acts 26. 28. * See Sâ—aâ—â—eâ—m Dub. Evang. parâ—o 31. Dâ—b 135. alios passin * Isay 5. â— Rom. 1. 17 Phil. 3. 14 2. Obser †Asâ—ndenâ—o â—on volando ascinditur summiâ—as scalae Bernard * See Plutarch in hiâ— Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 Cor. 13. 11. * Young men if they know their hearts have cause to complain of Hypocrisie as old men of deadness Mr. Thomas Goodwinâ— in a Treatise of growth in grace * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarchus ubi supra Vse 1. Vse 2. Doct. 1 Reason * Summus utâ—iusq indâ— surorâ—â—ulâ—o quod numina viâ—inorum oâ—it u tâ—â—q locus juvâ—nali 2 Reason 3 Reason 1 Vse * Eph. 4. 3. †2 Cor. 6â— 14. Doct. Observat Zecharias cum lâ—qui non potuit Scripsit Observ * Judg. 5â—14 †Scribant doctique indoctique Poemata passion Juvenal * Councels have thought it worthy their care Vide Canones Apostolorum ut vocaâ—t Can. 60 Synod Dordraâ— Concilia de corrigâ—ndis Tyâ—ographiae abusibus sessionâ— â—22 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarchus in vita Numae †Alternù viâ—bus contensiosâ—suâ—e sune uâ—e â— dâ—eâ— in â—eâ—eram traximuâ— â—bstreâ—entâ—bus â—tâ—aâ— quâ—busdam spectantâ—â—us â—ingâ—lo umnâ—bâ—â—o quodam veritas â—â—â—â— bâ—abatuâ— â—er ul coâ—tra luâ—aeâ—s Observ Observ * Gemmam anâ—â—lâ— câ—rvae iuclâ—sam amplectitur Gigas a â— plectitur Puâ—rulus â—eeâ— Gâ—gas â—oâ—tius â—am aâ—pâ—ctatur quâ—m pue â—lus tâ—mâ—n mâ—net annâ—lus aeqâ—e â—reâ—iâ—sâ—s gâ—mmâ— aeque pâ—â—ciosa â—â—theâ—nâ—◠†Fides â—na â—adâ—oâ—â—oâ— respectu subjeâ—â—oruâ— graduâ—m sed speciti object 〈…〉 †Tertul. in â—raesâ—â—â—p adversus Haeâ—â—â—cos Observ Observ * 2 Pet. 1. 12. Observ * Fides est duplex â—iâ—es qâ—ae credâ—tur â—ides qua câ—â—dâ—â—u◠†â—liquid tibi â—râ—ditum non a te inventum aliquid quod acâ—episâ—i non exaâ—iâ—asti c. Vincensius Lyrinensiâ— Observ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Given fâ—eâ—â—y * John 6. 44 45 Observ †2 Thes 3. 2. * 2 Cor. 4. 3. Observ 1. Observ 2. * Quod tibi credituÌ„ non a te intentum quod accepisti non excogitasti Vinc. Lyr. Mensis 1. Observat 1. * Josh 24. 3 Gen. 39. 2. * Exo. 24. 12 * Gal. 1. 6 7. 1 Tim. 6. 3. * Monstra Diabolica colâ—bant Aâ—gâ—ptiaca nunc numero Vincentia Gildas Vse Observat 2. * Isai 43. 10 Non credereÌ„ Scripturae nisi me Ecclesia moveret Author it as Aug. * Deut. 4. 2. 12. 32. 2. Observat 3. * 2 Tim. 3. 14 15. 2 Tim. 3. 15 17. Hold fast till I come Rev. 2. 25. * Acts 2. 17 Heb. 1. 1. 3. Observat * Erubescit quamvis â—â— praedam dâ—â— ctrina quam propria reprehendit conscientia Hieron in Epitaph Marcellae We can do nothing against the Truth but for the Truth 2 Cor. 13. 5. * Psa 25. 14 John 7. 17. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazi Orat. ut memini 40. Holiness doth not blunt the wit but sharpens none have a worse spiritual sight then they that lack grace 2 Pet. 1. 9. Doct. * Mat. 11. 19 †Quid ergo malum in Christiana Religione