Cor. 1.26.27 many mighty not many noble are chosen to eternall life in that choise thou hast preferment 3 And m Mat. 16.26 what shall it profit to win the whole world and loose the soule Oh blessed be God will thy soule say who hath n Ephes 1.3 blessed me in all spirituall blessings in Christ Iesus and though in temporalties preferred miscreants before mee yet chosen me to saluation from which Monarches many are reiected 2 The chooser God who alone hath disposer of o Psal 84.11 grace and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and dominion ouer the Masse to make one vessell to honour another to dishonour Vse 1 Why quarrels the reprobate part of the corrupted lumpe that they also or rather were not chosen Shall q Rom 9 20. the clay say to the potter why hast thou made mee thus That any are chosen is of his grace that thou a sinner reiected is no iniustice 2 And r Rom. 11.35 who hath giuen him first Askest thou why this man rather then thy selfe or another He is an absolute Lord. Friend he doth thee ſ Mar. 20.15 no wrong may hee not doe with his owne what seemeth him best Sayest thou he is partiall Respecter of persons Resp It s gratuitous not debt that is here conferred How dares dust and ashes intromit so farre into this counsell of God as to prescribe to his wisedome to forme to that Maiestie rules of Iustice Why admires it not rather what it comprehends not As Paul t Rom 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plotius thus in what I conceiue I adore him in what I comprehend not I admire him Bee willing to be ignorant of what God secreted God shall lighten things hidden in darkenesse fondly doe we anticipate Much doeth the meditation confirme hope of enioying the happinesse purposed to vs that its God who hath thereto chosen vs. u Num. 23.19 God is not as man that hee should lie nor as the sonne of man that he should repent The gifts and calling of God are without * Rom. 11.29 repentance 3 The time from the beginning that is say some of the creation but elder by much is that decree This grace giuen before x 2 Tim. 1.9 the worlds were God chose before the y Ephes 1.4 foundation of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though termes properly belonging to time yet are sometimes transsumed to denote what is pertinent to eternitie that which was z 1 Iohn 1.1 from the beginning of the word of life sends vs beyond the beginning to meditate eternitie of Christs existence and generation Idly doth that selfe conceited dunce criticke vrge the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he would prooue reprobation to be ordered in time after the fall Forsooth Iude saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Iude 4. of old fore-ordained to this iudgement 1 And why not election fancied to be in time because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 b Dan. 9.7 Antiquus dierum denotes it not Gods eternitie And why not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old that is from eternitie which is elder then time 3 Is election before time Then reprobation Who so chooseth refuseth also and when his choise is then is his refusall See supra Vse Saint Paul from a like circumstance and farre inferiour concludes that election is not ex operibus but ex vocante For c Rom. 9.11 ere the children were borne before they had done good or euill it was said I haue loued Iacob What when it passeth on vs before the worlds In eternitie May wee not much more inferre Therefore not of workes or faith or good vse of freewill Obiect But some of these fell vnder prescience Resp 1 And why may wee not so clude the Apostles argument in case of Iacob There also had prescience place 2 Prescience is Gods practicke knowledge and presupposeth ordinance the act of his will as being in nature before it according to our manner of apprehending Things are not because foreseene but are foreseene because they shall be 3 From ordinance not from prescience issues existence of all things that deserue the name of things hauing any solid entitie good things especially and more especially things morally good most gratuitous which fit vs to the superexcedent end so that to ascribe causalitie of the ordinance to the foresight of faith sanctitie good vse of free-will is vtterly to inuert right order when from this ordinance as the cause issues faith charitie other sanctitie and not e contra 4 The motiue beloued of God That part of the stile most interpreters conceiue to imply the cause antecedent or inwardly moouing God to choose that is his loue Truth is in the assertion thence said I haue d Rom. 9 13. loued Iacob that is in loue chosen him Hence is election euer ascribed to mercie kindnesse loue grace that is gratuitous free vnmerited fauour and to say trueth what else could mooue him 1 No obligation of the Creatour to the creature whose very being especially in so high a degree as man is meerely from him 2 Goodnes none could be foreseene in the creature that was to bee euill and e Rom. 9.21 was so presented to Gods view what time his election passed vpon it 3 Election findes vs not good f Ephes 1.4 but makes vs so Vse 1 So that I can but wonder at Arminius and others seeking in the vessels of mercie the procatarcticke cause of election my fingers itch at them but the backe akes onely consider how crossing to the whole counsell of God and his proiect in mans saluation that proud dreame is His aime is so to mannage our saluation that 1 man may haue no cause g Rom. 3.27 to glory 2 The h Ephes 1.6 glory of grace and mercy be exalted Therefore decrees hee to permit the fall i Rom 11. 32. to shut vp all vnder vnbeliefe that he may haue mercy vpon all Learne to preserue entire vnto God this glory of his grace labour to comprehend the height and length and breadth of Gods loue in thine election to saluation To this end minde first thy behauiour before calling disobedient c. k Tit 3.3 seruing lusts and diuerse pleasures Secondly in calling how not onely God l Rom. 9.20 21 slightfull and refractary thou mayst remember thy selfe to haue beene in thy calling Thirdly since calling how many haue beene n Iac. 3 1. interruptions of obedience how weake and full of o Isai 64.6 blemishes the best performances And thus thinke First God saw thee such what time he past choise on thee Secondly and if when thou wert nothing but p Tit. 3.4.5 2 Tim. 1.9 loue could mooue God to call how much lesse to elect when thou wert not 5 The meanes of execution ordered to the end through sanctification of the spirit and faith of truth Are these intended merites of election or rather meanes of saluation Merites
we follow the spirit of God leading vs and putting the speech into our mouthes why strengthen we the hands of the wicked that he cares not to returne by promising him life Ezech. 13.22 Once falling on a wandering Starre they call such trauellers who had forraged France Italie it seemes to seeke his Religion I heard him thus bewray his inclination to Poperie and his reason to preferre it in his choise forsooth that a man may be saued holding the faith and Religion of Rome our selues confesse That any can be saued in our heresie as they tearme it Papists confidently denie Thus were the answers 1 That argueth not they had more veriâ—ie but we more Charitie 2. But who Iudicious amongst vs euer taught that a Papist vniuersally ioyning in the tridentine faith and religion can be saued nisi fortè detur Regressus in viam 1 They are pointed out such whose Names are not written in the Lambs booke of life 2 The lyes they beleeue such as damne vers 11 12. 3 And I demand Are they Schismatiques onely or rather heretiques or both then why are we meale mouthed why feare wee to say liuing and dying Papists they cannot be saued Yet in this peremptorinesse its good to be aduised 1 There are differences of Errours Papall not all in the foundation their opinion of Number and efficacie of Sacraments of seuerall orders in the Angelicall and Ecclesiastique Hierarchie c. are all erroneous yet not hereticall 2 In modo tentionis difference is obseruable in some misled with errour of Times the assent is tremulous not peremptorie perhaps resolution holden to change sentence when better reason shall sway them It may be also care and endeauour of better information with propense inclination to the aduerse doctrine of such for their propension to Truth in generall my charitie is hopefull 3 But there are who vniuersally ioyne in all errours of faith and Religion taught in that Church of such except God giue them Repentance what lets to say they are in remedilesse perill of eternall damnation see Apoc. 14 9 10 11. Vse If loue of trueth sway vs not Oh yet let this terrour of the Lord preuaile with vs. The noise of damnation is fearefull except to men of reprobate mindes dreadfull more then that of Thunder I beseech you as you tender your poore soules bought with the pretious blood of Christ made to bee immortall called to enioy the glorious Deitie beware how in your hearts you turne backe to the Aegypt of Poperie heare them not that say saluation is to bee found in the Church of Rome Christ is the Sauiour of his Å¿ Eph 5.23 body are limmes of Antichrist members of Christ Obiect What then became of forefathers What of so many nations yet vnder that bondage Conclude wee all vnder remedilesse perill of damnation Resp There is a kinde people saith Austin curious to know other mens liues carelesse to reforme their owne Et Nos charitably cautionate for others saluation take heed least not prodigall of our owne Ordinate charitie begins at home How God deales with others in iustice or mercie humanitie may incline mee something to enquire howbeit wisdome aduiseth to haue principall eye to my selfe t Hos 4.15 Though thou Israel play the harlot yet let not Iudah sinne And if others will serue Idoles yet I am of Ioshuahs minde I and my house will serue the Lord. Iosh 24.15 2 Quaero ego what became of Gentiles nations all except Israel till times of new Testament God u Act. 14.16 suffered them all to walke in their owne wayes yet now admonisheth all to turne from those vanities to serue the liuing and true God 3 Yet as no man saith of those nations particulars were all damned some Proselites were of Gentiles admitted into Iewish Church others I doubt not many chosen vessels of mercie so in depth of Popish heresie were many in all times found in maine foundations Orthodoxe and opposite to the preuailing faction On which foundation though they built hay and stubble yet with that losse x 1. Cor. 3 15. their soules were saued 4 That also is remarkeable Popish errours were not all from the beginning in that height whereto they are now growne nor vrging to assent so strict and peremptorie as since the Trent Councill Libertie there was in the maine that concernes the heart of Faith and Religion to opine to dissent from iudgement generally receiued which libertie also many vsed I doubt not but with comfort to their soules 5 Gods iudgements are sometimes open sometimes secret alwayes iust 1 y Rom. 11.35 Who hath giuen him first 2 That any of Adams posteritie are saued is of his meere mercy If others perish there is no iniustice But that they perished that liued and died in vassalage vnto that Antichrist Saint Paul warrants me to assent Iustly because they receiued not the loue of the truth The sinne noted as cause of their damnation hath two branches 1 Want of loue to the truth of the Gospel 2 Reiecting that grace of God tendered to their soules They receiued not the loue of the truth There is 1 Knowledge 2 Faith 3 Loue of the truth There may be knowledge where is not faith faith where is not loue of the truth Those reuolts were z Heb 6 4. enlightened knew the way of truth Saint Peter ads more they were a 2. Pet. 2.18.20.21 cleane escaped from them that are entangled in errour hauing obteined sanitie and rectitude of iudgement in matter of faith More then that some kinde b 1. Tim. 1.19 4.1 of faith they aspire vnto firme perswasion of the truth of Euangelicall doctrine Yea some perhaps retaine it while they perish Their maime is in their affection 1 They loue not the truth 2 Yea reiect not truth but loue of truth tendered to their soules Thus I conceiue the Lord sending his word to the Church not onely tenders it to their eares but enlightens the vnderstanding of many worst men to know presents to the minde the amiable excellencie of the mysteries therein contained shewes the goodnes brought home to the soule of euery faithfull and obedient receiuer c Mic. 2.7 Are not my words good to him that walketh vprightly I aske your iudgement The old way is the good way therein you shall d Ier. 6.16 finde rest to your soules The e Ioh. 8 32. truth shall make you free thus doth the Lord wooe the affections labouring to enamour them of his truth Happie is hee who as f Gen. 9.27 Iaphet is allured he shall dwell in the tents of Shem. Iustly they perish who against themselues g Luke 7 32. despise the counsell of God and h Act. 13 46. put from them so great saluation they iudge themselues vnworthy euerlasting life But is knowledge or loue of truth tendered to all perishing vnder Antichrist Resp And I demand as Paul of Iewes i Rom. 10.18 haue they
weepe they grow and decay liue and die together Mutually though differently they are nourishable each to other faith to charitie hath the respect of a cause the apprehension and n 1 Iohn 4.19 assurance we haue of Gods loue to vs o 2 Cor. 5.14 forceth after a sort to loue of God and his children Charitie to faith as an euidence Would I perswade my selfe to loue of Brethren thus I discourse When I was an p Rom. 5.10 enemie I was reconciled to God by the death of his Sonne q 1 Iohn 4.11 If God so loued me ought not I to loue his Children Would I strengthen my faith and perswasion of Gods loue to my soule Thus I proceed r 1 Iohn 3.14 They that loue the brethren are translated from death to life My heart tels me I loue the Brethren Thence I inferre the conclusion for faith to claspe closer vnto Therefore I am translated from death to life Vse In Christ Iesus neither Circumcision auaileth any thing nor vncircumcision Å¿ Gal. 5 6. but faith which worketh by loue None euer loued Gods childe quâ talis into whose heart the sense of Gods loue was not first shed at least instilled by the holy Ghost giuen vnto him feelest thou thy loue to any of Gods children languish know it s discomfortable I meane if Gods Image shining in him allure not affection Hellishly euill if that be the reason of thy hatred or lesse louing yet wouldst thou frame or halfe force thy heart to his loue Thy faith if any will suggest how God the father of that sinner or enemie when thou wast an enemie reconciled thee to himselfe how daily t Lam. 3.23 his mercies are renewed notwithstanding his u Psal 7.11 daily prouocations by thy sinnes 'T is faithlesnesse onely that makes vncharitable Doth faith faint or wauer Charitie puts new life addes vigour vnto it Tell me thou who doubtest of Gods loue to thy soule how feelest thou thy heart affected towards them that are Gods findest thou thy selfe enamoured on the beautie of Gods Image shining in his children doth that draw thy affection my soule for thine thou art beloued of God It s the weaknesse of thine vnderstanding to beleeue the praemises and doubt of the conclusion The great God of heauen and earth * 1 Iohn 4.12 No man hath seene at any time his Image he represents to vs in his children willing thereby to eleuate our affection to himselfe assuring vs that he accepts and esteemes that loue of his portraiture as loue of himselfe O we of little faith why doubt we of loue to our God while wee loue those that are Gods or question Gods loue to vs whose hearts he hath framed to loue of his children I doubt not what euer Papists say but where faith is there is charitie nor Papists themselues but where charitie truly so called is there is faith It s hard to say whether our lacke of faith be imputable to lacke of charitie or our want of loue to defect of faith yet to th'exercise of faith and x Iac 2 18. euidencing of it charitie is much auaileable Thus thou maist encrease it 1. y 1 Pet. 2.17 Loue brotherly fellowship Ignoti nulla Cupido nor is any such loadstone of affection as societie of Gods children 2. As z 1 Pet 4.10 euery man hath receiued the gift so let him distribute hee shall so euidence gaine loue of Brethren 3. a Eccl. 7.21 Giue not thy heart to euery word that men speake and b Mat. 7.3 why seest thou the moats of thy Brother Loue c 1 Pet. 4.8 couers a multitude of sinnes Lesse amiable seemes Gods Image by curious noticing their naeues and blemishes Before we passe to th' issue and effect of their growth th'amplification of their abundant charitie cals for our notice In it are two things 1. Vniuersalitie 2. Reciprocation The charitie of euery one of you all towards each other An vniuersalitie so drawne out into singulars I finde not in any other the Churches to which Paul wrote Stiles they haue aâ—l of Churches of men Sanctified of Beleeuers of Brethren c. Yet so as by sequels of errours and faults reproued we may easely collect the denomination giuen a potiori parte And are forced to flie to vniuersale Accommodum or other distinctions of realtie and profession with the like in explication Here onely is charitie the life of faith character of Christianitie ascribed to all and euery Not one amongst them all but charitie abounded in him May we thinke of this or any other particular Church visible on earth it s wholly free from hypocrites Certainly where faith and charitie concurre there be sinceritie And if these sister Graces were thus abundant in all and euery of the Church at Thessalonica doubtlesse there was not an hypocrite amongst them To the question thus 1. Non implicat though in Agro that is in Mundo there is Tares and good Seed though in Area that is in Ecclesia visibili there be Chaffe and Wheat yet a select parcell there may be as a little Horreum of the Lord wherein is none but wheat An Israel God may haue on earth consisting of none but Nathaniels d Iohn 1.48 Israelites in deed in whom is no guile Non implicat But who can exemplifie 2. But what if wee say Pauls charitie guided it selfe onely by th'imperate and exteriour acts of faith and charitie Suppose Confession and Beneficence Certainly the gifts he knew not but by the fruits And might not these be performed by Hypocrites I know no outward Act of faith or charitie but an Hypocrite may performe and iustly gaine from men Reputation of being faitâ—full Prayer and Confession Acts of Faith cannot Hypocrites performe My meaning is May not an Hypocrite forme a Prayer volubly yea passionately pronounce it so as that to men though of Pauls spirit he may seeme to haue his infirmitie e Rom. 8.26 helped by the Spirit of God May not an Hypocrite endure some fight of affliction for the faith why may not ambition of being reputed faithfull to God perswade in the Church to suffer as much as vaine glorie did amongst Heathens in loue of their Countrie And what proud Pharisee cannot giue an Almes What wise Pharisee cannot conceale his pride or make choise of honest rather then prophane to be his Beadesmen How wise is hypocrisie growne in our times how cautionate to auoid the noticed notes of insinceritie For my part I know not any outward Act or office of pietie or charitie but Esau might haue performed as much as Iacob Cain as Abel Simon Magus as Simon Peter I like Pauls charitie and will endeauour to imitate it to thinke he hath faith whom I see zealous for the word of faith desirous to drinke in if but by th' eare the f 1 Pet. 2.2 sincere milke of the word To iudge him mercifull who doth workes of mercie feeds
be Authors of such ciuile defection 4 The sinne specified as cause of Antichrists raigne and cursed efficacie in delusion is not r 2 Thes 2.10 receiuing loue of the truth c. 5 I am deceiued if Scripture any where vse the tearme to signifie any other then a spirituall or Ecclesiasticall defection from God Heb. 3.12 Isai 1.5 From Faith 1 Tim. 4.1 From Religion Acts 21.21 We haue consent of best expositors amongst Romanists of Saint Austin better aduised Estius ad locum de Ciuitate dei lâ—b 20. cap. 19. Refugam vtique a Domino Deo The defection then is spirituall Concerning it see these particulars 1 What it is To Thomas it sounds retrocessionem a Deo a going backe or departure from God with whom we haue had some reall appearing or graduall coniunction to whom we haue performed or professed subiection Three things especially there are that knit vs vnto God and whereby we testifie subiection vnto him 1 Faith 2 Religion 3 Obedience 1. Persidia 2. Ab ordine 3 Inobedientiae Accordingly they make three sorts of Apostasie 1 From Faith 2 From Religion 3 From Obedience The tearmes I keepe willingly varying in explication 1 From Faith as when a man forsakes the true doctrine of Faith whereof hee hath bin informed and which he hath entertained into his iudgement and profession and fals to Paganisme Iudaisme Heresie See 1 Tim. 4.1 2 From Religion as when hee forsakes the worship of the true God and fals to worship Idols as Achaz or from the true manner of worshipping the true God as the tenne Tribes vnder Ieroboam 3 From Obedience as when a man fals from morall practise to viciousnesse of life whereof see Mat. 12.45 2 Pet. 2.21 of whether or whether of all the Apostle must be vnderstood if any inquire thus let him thinke they vsually goe together in what order some other occasion may fitlier manifest Though commonly Interpreters limit to Apostasie from Faith and puritie of Religion 3 Meanes the Apostle of some particular persons Churches Prouinces Resp Rather of an vniuersall Apostasie of the multitude and maior part of the Christian world for otherwise reuolt of particular persons and Churches was not strange in Å¿ 1 Iohn 2 19. Apostles times when that here spoken of is intended to be t 1 Tim. 4.1 notorious and something u 2 Tim. 3.1 2. remote from the notice and sight of the generation then liuing more nearly coasting * Luc. 18.8 vpon the time of Christs second comming And hitherto is Consent 4 But what 's this Faith and Religion from which the reuolt shall be Popish Expositors many interpret of the Romish Faith and Religion and of the Obedience supposed due to the Bishop of that See as to the Vicar of Christ Saint Peters successor Worshipt might he be Resp But shew vs I pray what Scripture hath tyed vs to the Faith and Religion of Rome as it is Romana Must we absurdly thinke the Church in Scripture to sound nothing but the Church of Rome Faith and Religion denote the Faith and Religion of Rome Apagite 2 What when the Romish Church proues Apostaticall are we then tied to the Faith and Religion of Rome will you say its impossible for the x Mat. 16.18 promise and y prayer of Christ Resp The Church to which the promise is made is the Church Catholique of the Elect the Faith of Peter praied for is not fides quae Creditur but qua Creditur the gift of Faith in Peter and all Gods Children And that the Romish Church may proue Apostaticall doth not the Apostle more then intimate Rom. 11.20 Be not high minded but feare was no empty scarcrow an intimation rather of possibilitie and likelihood of their abiection z Luc. 22.32 if Papists themselues may be beleeued in the question of perseuerance Such Caueats to other of Gods people more then intimate their possible Apostasie at least as they generally apprehend them 3 What when the great Antichrist hath erected his Episcopall See vpon that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath begun to the Kings of the earth in the cup of damnable errours and doctrines of Diuels Are we then bound to adhaere to the Faith and Religion of Rome or shall it not be our wisedome to come out of that Babylon Apoc. 18.4 4 Their Apostasie de facto I spare to insist on Be pleased to compare the Doctrine of the Tridentine Counsell touching faith and worship with that extant in Pauls Epistle to the Romans thou wilt be ready to sweare the Citie that once was faithfull is now become an harlot that Bethel is become Beth-Auen As to the testimonies of fathers produced to euidence the prerogatiue of that Church read what that thrice reuerend Doctor Whitaker of blessed memorie hath fully answered this onely added 1 set apart you must the testimonies which Popes giue of themselues for what Court alloweth a mans owne Testimonie in his owne Cause 2 Beleeue not the Epistles Decretall to be theirs on whom they are fathered Bishops of those times were not so vnlettered so vntutored as in euerie page to doe Priscian violence Not so besotted as to send letters to the dead nor you must thinke so Propheticall as to alledge for testimonie the sayings of men yet vnborne As to other Fathers of Greeke and Latine Church they must be confessed to speake many things encomiastically of the Roman Church in their times cause they had then sufficient it being yet mostly orthodoxe Yet what seemes in their writings to sound as they would now haue the Bels to ring thinke and you shall not erre they spake rather from voluntarie reuerence then from opinion of necessary obligation Apostasie vnderstand from the Faith Catholique taught in Scriptures that is verbum fidei Religion what is in the written word prescribed All other thinke z Mat 15.9 vaine taught by the precepts of men When Paul said they should depart from the faith ment he from the faith of Rome or rather ment hee Rome as other Churches yea more then many should depart from faith Catholick See 1 Tim. 4.1.3 thou wilt think he pointed finger specially to Rome so sutable are their doctrines to those of Diuels there mentioned Lyâ—onus in 2 Thess 2. And thus doth Lyra expound this Text. Nisi venerit discessio primum Exponunt aliqui de discessione a Romano Imperio alij de discessu a Romana Ecclesià a quaiam diu est quòd recessit Graecia mihi videtur melius intelligendum de recessu a fide Catholicà 5. Is it past Resp Why doubt we haue we read Scriptures obserued the doctrine of Faith there taught the rule Matter Manner of worship there prescribed The whole world once groaned to see it selfe become Arian It might much more to haue seene it self become wholly Antichristian 6. When began it Where was it Who Authors of it Resp 1. Fond men must circumstances needs bee punctually showne else is it
of beatitude they loue darkenesse rather then light because their x Iohn 3.19 deedes are euill 3 There is in the truth as in y Mat. 5.13 salt holesomenesse but ioyned with tartnesse the two witnesses z Apoc. 11.10 vexe them that dwell vpon the earth No maruell if they ioy and solace themselues in their disgrace That they might bee saued Quest Had they beene saued if they had admitted loue of trueth Resp Who doubts vpon that Hypothesis Tyre and Sidon had a Mat. 11.21.23 repented in case meanes of Capernaites had beene vouchsafed them Quest But could they receiue it Resp Why are we curious God puts not into any auersenesse from any goodnesse In the tender of grace and iniunction of duties respects them as he first made them Expects they should render him the good dispositions and abilities and pliablenesse to his instructions hee gaue in their first creation Iustly sith he b Eccles 7.29 made them righteous at the first and they haue sought them many inuentions Arminius too sawcily forceth on God necessitie and obligation to restoring of abilities lost by mans wilfulnesse too grosly denies abilitie to euery thing enioyned or to bee enioyned giuen vnto Adam But why meddle we with those intricacies Fluently we haue it from the Apostle that loue of truth is amongst those vertues which accompany saluation Therefore Ieremie pleades it as part of his righteousnesse claimes thereby interest to blessings conueyed in couenant of Grace Thy c Iere. 15.16 words were found with mee and I did eat them and thy word was vnto me the ioy and reioycing of my heart See Iob 23.12 Psal 119. And who so considers 1 d Rom. 8.7 Enmitie of depraued nature against the Law of God 2 That this loue issues from the e 1. Pet. 2.3 comforts our consciences haue tasted the power of it our soules haue experimented f 1. Cor. 10.5 in subduing the high thoughts to obedience of Christ and the blessed g Psal 19.7 change it hath wrought easely acknowledgeth the gift supernaturall farre aboue what nature eleuated to her highest pitch if subsisting within boundes of nature can possibly reach vnto Vse 1 Blest is the soule that feeles it hee hath Heauen vpon earth thus discerne it and rest assured of thy gracious estate 1 The rate it s h Mat. 13.46 Psal 119.72 valued at is aboue that of Gold and Siluer 2 The soule that tasts it i Pro. 2 4. searcheth for it as for Siluer withall the might gets this vnderstanding 3 k Psal 84 42. Mournes for depriuall as Rachel for her children 4 Is in a measure satisfied neuer l Psal 84.2 1. Pet. 2.2.3 sated with the pleasures of it 5 A m Rom. 10.15 beautie it sees in the very feet of them that preach it loues the ground they goe on 6 Hates as Hell the adulteraters n Gal. 2.5 opposeth to euery opposite of the trueth and proceedings of it You that loue your soules fasten on them this loue of truth 1 If depth of learning profound mysteries bee it that your mindes affect loe here what o 1 Pet. 1.12 Angels themselues loue to pry into reioyce to p Ephes 3.10 learne in the Church 2 Pleasing to the vnderstanding is the knowledge of trueth Verum is bonum intellectus the halfe happinesse and perfection of the vnderstanding Here see such as no science else reueales God is he knowes and reueales his owne being and manner of existence The true meanes of reconciling man to God and what all the wits of the World in vaine turmoiled and puzled themselues to finde out the way and meane of true tranquillitie 3 Oh q Psal 34.8 tast and see how gracious the Lord is experiment a while the power of this truth What wonders will it worke in thy soule may it there sway Those turbulent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions of sensualitie which wisedome of morall heathens laboured vainely to captiuate to right reason this shall r 2 Cor. 10 5. subdue the miserable bondage vnder sinne and Satan whereunder who groanes not This ſ Iohn 8.32 17.9 truth shall free thee from 4 And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true tranquillitie of minde t Phil. 4.7 pacification of conscience be that we long for behold it published conuyed wrought by the Gospel of peace the word of faith teacheth to vs wherewith we u 1. Iohn 3.19 may assure our hearts in the very terrour of the last day 5 And this is that * Rom. 1.16 power of God to saluation the word of saluation of life Reuealing working the x Iohn 17.3 knowledge of God in Christ leading to the beatificall vision the fruition of the glorious God-head If these amiable fruites sway vs not Oh yet let the terrour of the Lord mooue vs thus it s specified VERS 11.12 And for this cause God shall send them strong delusion that they should beleeue a lie That they all might be damned who beleeued not the truth but had pleasure in vnrighteousnesse THE words seeme intended to farther explication of the miserable estate of men seduced by Antichrist for not receiuing the loue of truth And for the maine to worke in vs the more feare of slighting such grace of God offered in the Gospel The argument drawne from the punishment dreadfull and to be trembled at wherewith God plagues such as regard not the Gospel the word of truth For this God shall send them strong delusion c. Particulars considerable are 1 The iudgement 2 The inflicter 3 The issue 4 The cause meritorious 1 The iudgement is strong delusion to beleeue a lie Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some interpret Efficacissimam quandam deceptionis vim Others Vim intus efficacem operatricem Our English strong delusion Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuely denote imposture or passiuely the fruit of such deception Errour is not curiously to be disputed The words to my apprehension sound strongest impressions of errour fastened vpon their mindes by that great Imposture the instrument of the Lords vengeance Conceiue it to imply two things 1 Infatuation and besottednesse so great as that errours palpable and such as may be selt are entertained for trueth 2 Pertinacie and stifnesse in adhearing to them incorrigible that no perswasion nor affright from God or man can reclaime them from De primo Infatuation Haue you euer read the Lord describing the sottish dotage of idolatrous Iewes He y Esay 44. burneth part thereof in the fire with part thereof hee eateth flesh he rosteth rost and is satisfied hee warmeth himselfe c. And the residue thereof hee maketh a god euen his grauen Image hee falleth downe to it and worshippeth it and prayeth vnto it and saith deliuer me for thou art my god And none considereth in his heart neither is there knowledge or vnderstanding to say I haue burnt part thereof in the fire I haue
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
paid for thy redemption 2 That he is able to saue and set in possession of the purchased inheritance maugre all the spight craft power of hell 2 The grounds of assurance for audience 1 Gods fatherly loue 2 The testimonies of his loue already giuen comfort and hope more perswasiue to worke assurance of obtaining more are extant in holy writ 1 Power wee cannot but presuppose in God and d Ephes 3 20. abilitie to doe abundantly ouer and aboue all that wee can aske or thinke All the doubt is of his will What more swayes it then loue Whose very nature is velle Amato bonum See Mat. 7.9 10 11. Specially what our Sauiour hath Iohn 6.26 27. Where a little hyprobolically hee seemes to exclude the necessitie of his intercession to impetration and mindes vs of the fâ—lse propension that is in the Father to grant whatsoeuer we pray for Vse Blatterers and bablers in prayer they would make vs who allow vs no assurance of Gods speciall loue in our adoption 1 How then shall wee fulfill Saint Iames his item e Iam. 1.6 7. to aske in faith nothing doubting 2 Or how haue certaine and firme hope of obtaining When the doubtfull or disputant about certainetie of obtaining may not thinke to obtaine any thing of God 3 And how dare they call God Father who know not they haue f Rom. 8.15 receiued the Spirit of adoption 4 And hath God g 1 Ioh. 5.14 15. promised in vaine Or h Mat. 7.7 8. precepted vs in vaine to aske with assurance of audience They say this certainetie quels deuotion inhibits care of sanctitie See supra For my part I know none euer prayed with i Heb 5.7 more feruency of Spirit then our Sauiour None that was euer more k Heb 7.26 holy harmelesse separate from sinners Nor any that was more assured of Gods loue Wherefore my aduise is to euery man desirous to bee feruent and hopefull in deuotion labour for assurance of Gods loue It s not assurance but doubtfulnesse that quencheth or quels deuotion The second ground of assurance of audience is the gifts already bestowed for these ascertaine vs of Gods loue There is a generall loue of God hee hates nothing that hee hath made doeth good for nature sake his workemanship to good and bad But there is a speciall loue and assurance of it required in him that will pray with assurance to bee heard Testimonies thereof are not outward blessings l Eccles 9.1 none knowes this loue by any thing that is before him But gifts there are that testifie it two here specified 1 Comfort 2 Hope Which m Iohn 15.17 none receiue but the people of his loue Particular explication expect anon I apply now to the Apostles purpose Noticing these and like gifts of the spirit as pledges of obtaining more or in more abundance the blessings wee pray for Hence called the n 2 Cor. 1.22 Arrha or Arrhabo earnest peny of Gods contract testifying that hee is voluntarily bound to giue more if we aske more of him Wherefore Saints are not ashamed to promise themselues more because the Lord hath already done so great things for their soules See 2 Cor. 1.10 2 Tim. 4.17 18. 1 Sam. 17.37 Nor to encourage vs to aske more euen therefore because the Lord hath already beene so liberall to vs. 1 God is not as man that the fountaines of his bountie should be exhausted 2 Nor as the sonne of man to o Iam. 1.5 vpbraid vs with curtesies already conferred 3 His bonum is sui diffusiuum and delights to haue it selfe extorted by importunate prayer that indeed hee requires 1 That hee may bee acknowledged Authour of gifts 2 That he may see vs fitted and disposed to receiue 3 That he may reape thankes as a tribute from those that are his beneficiaries But aske what thou wantest thou mayest bee assured to receiue shall I say Though thou haue already receiued much nay therefore bee encouraged to aske more because thou hast experimented the Lord so liberall in bestowing Vse Grace sometimes seemes p Ezra 9.8 10. ouer modest through conscience of vnthankefulnesse and q Iam. 32.10 1 Chron. priuitie of no worth in it selfe to obtaine Oh rouse vp your selues you beloued of the Lord and know 1 the Lords delight is to doe good to the sonnes of men 2 You are Å¿ Apoc. 3.4 worthy by acceptation in Christ 3 There is in our God a selfe propension to deale bountifully with vs. 4 What inclines him rather to pitie our indigence then to exact our worthinesse 5 And haue you forgotten the consolation t Heb. 4.15 16. our high Priest hath experimented our sorrowes and now appeares at his Fathers right hand making continuall intercession for vs. Thus thinke the fauours already bestowed are pledges of more prouided alwayes we bee 1 not vnthankefull for what 's receiued 2 Nor proud of what is gratuitously conferred 3 Nor slothfull to doe him seruice or to vse our talent to the glory of the bestower and benefit of our brethren The gifts instanced in and noticed as meanes to assure vs to be heard are 1 Comfort 2 Hope Both amplified 1 By seuerall Epithites Comfort euerlasting Hope good 2 By common fountaine Grace Comfort vnderstand the lighting or easing the heart of that sorrow or feare where with it s surcharged Here specially disburthening the soule of that anguish or feare arising from conscience of sinne It hath for the harbinger pouertie of spirit mourning for sinne and liablenesse to wrath See Mat. 5.4 Isai 57.15 61.3 2 Instrument the Interpreter that one of a thousand to declare vnto the weary soule Gods righteousnesse Iob 33.23 3 Sound euidences whereby it s brought home to the soule 1 Performance of conditions Faith and Repentance 2 Consequents 1 Cheerefulnesse and u Psal 119. Alacritie in Gods seruice 2 Courage and sometimes no lesse then ioy in tribulation The stile it hath is euerlasting See Iohn 14.14 The comforter abides with vs for euer How When it s often interrupted and Gods children groane vnder the burthen of griefe or feare Resp 1 In Causis though not in our sense because of our infirmitie See Psal 77.10 Those cause are 1 Gods * Mal. 3.6 vnchangeable loue 2 x Heb. 8.6 New couenant stablished on better promises 3 Christs merit and y 1 Iohn 2.1 intercession 2 Quantum ex parte Dei it bides with vs the interruptions which befell vs issues from our owne default 1 Churling at Gods hand in our afflictions Iob 6. c. 2 Securelie Psalme 30.6 7. 3 Scandalous sinnes Psal 51.12 3 Yet I say not but God remoues sensible comfort 1 For triall of faith who but belieues what he feeles Then is faith glorious when against or aboue sense it rests on naked promise of God See Matth. 27.46 Iob 13.15 2 Sometimes for preuention See 2 Cor. 12.7 most vsually for chastisement 4 As we
are said to be already saued that is eternally saued from our sins and after a sort now set in possession of saluation because wee haue now beginnings of eternall life and z Rom. 8.24 hope that makes not ashamed of the consummation so now to haue receiued euerlasting a Luke 16. consolation 1 In the beginnings 2 In assured hope of consummation In end of life expecting all b Apoc. 21.4 teares to bee wiped from our eyes and to enter into the ioy of our Master For which cause perhaps the mention of hope is subioyned The second gift issuing from Gods loue and assuring vs of audience is hope They consider and handle it two wayes 1 As a passion where they deliuer vs the generall notion of it 2 As a vertue Theologicall As a passion so they point vs to 1 The generall office or act of it that is expectation Heb. 11.10 2 The obiect which is thus circumscribed 1 It s bonum euill things we feare or grieue at hope not for 2 Bonum absens for what a man sees or enioyes why doeth hee yet hope for Rom. 8.24 3 Arduum not without difficultie obtained Things easely compassed are as already enioyed no branch of fortitude spends it selfe in the acquiring 4 Possibile for who but a foole hopes for things of meere imposibilitie As a vertue Theologicall so it s described the firme or certaine expectation of future beatitude arising from grace and precedent good workes Too narrowly for wee hope also for 1 Deliuerance out of temptation 2 Sustentation in temptation 3 Perseuerance 4 Growth and confirmation in grace Yea c 1 Tim. 4.8 blessing of this life so farre as they are expedient sith these also are conueyed in the promise Thus rather extend the nature of it firme expectation of all good things God hath promised and not yet exhibited The epithite Good Goodnesse of Christian hope amounts out of 1 The matter or things hoped for things d 1 Cor. 2.9 that neither eye hath seene nor care heard nor haue they entered into mans heart to conceiue So surpassing is their goodnesse all things that e 2 Pet. 1.3 concerne life and Godlinesse 2 Certainetie of obtaining Christian hope f Rom. 5.5 makes not ashamed Founded on 1 Fidelitie 2 Power of God 3 Merit and intercession of Christ 3 Regularitie it expects 1 Onely things promised 2 So and no otherwise then they are promised 1 Temporall things limitatiue 1 If expedient 2 With exception of the crosse 3 Reseruation of power to the promiser to chasten particular disobedience 4 Distinctiuely either in the particular or in the equiualent by way of commutation and compensation with spirituall 2 Spirituall blessings after the rate of distribution in this life 1 Rather quoad essentiam then gradum perfectionis 2 In competencie for finall victorie not in perfection 3 Prouiding alwayes g Iohn 1.33 gratious qualification or disposition and vse of meanes to partake them Vse At this cape of good hope arriues euery good Christian euery true Nathaniel and Israelite indeed The rest are all either first hopelesse or secondly ouerhoping That because aliens from the couenants of promise 2 This for that without euidence and due qualification they fondly expect the promise Vse h Heb. 6.19 This hope hold fast as the Anchor of our Soules amids all stormy gusts of temptation Meanes to establish it 1 Those two immutable things wherein its i Heb. 6.18 impossible for God to lie His promise if that bee too little his oath 2 k 2 Cor. 1.20 The ratifying of them in the blood of Christ and his continuall appearing before God for vs. 3 The l Rom. 4.18 power of God enough to make vs aboue hope to belieue vnder hope 4 His dealings with his other Saints for they are m 1 Tim. 1.16 exemplarie so wee resemble in behauiour 5 Recording Gods dealings with n 2 Tim. 4.17.18 our selues in former times 6 Prouided alwayes we performe vnalterably our restipulation The common fountaine out of which they issue is Grace that is free fauour vnmerited beneuolence The common spring of all spirituall blessings to vs. Dupliciter gratis saith Bernard they come vnto vs. 1 Sine merito 2 Sine labore nostro another dupliciter you may adde 1 Contra meritum 2 Vltra vires 1 Hee is found of them that seeke not after him Rom. 10.20 Yea of them that contradict him ver 21. 2 We were in times past disobedient seruing the lusts and diuerse pleasures therefore o Tit. 3.3 4 5. not of workes of righteousnesse which we had done but according to his owne purpose and grace he saued vs. 3 And had wee not by such courses merited perpetuall adoration and shutting vp vnder vnbeliefe 4 When wee were of no strength Christ which is our hope and comfort died for vs. See Rom. 5.6 8. Vse Pride not thy selfe in the fruition for p 1 Cor. 4.7 what hast thou that thou hast not thus freely receiued Swell not with contempt of brethren either wanting or inferiour in their measures For first are wee in nature q Rom. 3.6 better then they Secondly and r 1 Cor. 4.7 who or what is that discriminateth thee Vse freely to the glory of the bestower though thou receiue no recompence from men nor present sensible comfort from God ſ Mat. 10.8 Gatis accepisti gratis da. Despaire not of obtaining though thou want merits strength strenuous will to obtaine There is in God what selfely inclines him to giue without and against merit without our labour beyond our abilitie rich grace free bountie c. VERS 17. Comfort your hearts and stablish you in euery good word and worke THE blessing prayed for as necessary to preuent seducement 1 Comfort 2 Stablishment Comfort what it is see supra Sometimes sorrow oppresseth Oppressit me t Isai 38.14 Domine succurre mihi her comfort is refreshing Matth. 11.28 reuiuing Isai 57.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speake to the heart of Ierusalem Isai 40.2 Sometimes feare surchargeth comfort is then encouragement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exciting of our fainting and languishing spirits Quest. How prayed for when already giuen Resp 1 To be continued 2 Encreased Necessitie of it and prayer for it to our perseuerance easely appeares 1 Perpetuitie of pressures and temptations as waues in the sea following one in the necke of another 2 u Heb. 12.4 Posibilitie of greater 3 Owne readinesse to multiply our owne feares and sorrowes 4 Fearefull issues of withdrawing it 1 * 2 Cor. 2.7 Swallowing vp of sorrow 2 Slow pace in goodnesse 3 Dulnesse of spirit in performance 5 Little or no encouragement to goodnesse the times afford vs. Vse The Father of mercies and God of all consolation grant it vnto vs. The rather considering the season presently dolorous likely to be more Considering our sinnes these are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginnings of sorrowes This yet
Iudah sin Gods people may not runne with the streame o 2 Pet. 3.17 be carried away with the errour of the wicked See Iosh 24.15 2 Pet. 2.8 Gen. 7.1 1. They are taken out of the world Gal. 1.4 2. p T it 2 14. Gods peculiar q 1 Pet. 2 9. a holy Nation to shew forth vertues of him that hath called 3. Compare 2 Cor. 6.14 c. Ephesians 5.11 Vse Millions of Soules daily perish by neglect of this Rule while they thinke others exorbitancie warrant for their owne especially when multitudes great men or Saints go in the droue blindely they follow though in praecipitia Yet hath the Lord laboured to make vs cautionate 1 Charging not to follow multitudes to euill Exod. 23. 2 Minding vs of their issue Mat. 7 13. monishing that they lie in that euill one 1 Ioh. 5.19 Exemplifying his wrath vpon whole Countries r 2 Pet. 2.4 5 6. worlds of vngodly men millions of reuolting Angels 2. Though he tell vs of great men they are not alwaies wise of Aged that they vnderstand not Iudgement Iob 32.9 Professeth to hide these things from wise and prudent and to reueale them to babes and sucklings Mat. 11.25 1 Cor. 1.26 3. Though doctrinally he deliuer it best men are but in part sanctified 1 Cor. 13.9 Rom. 7 15 c. prescribes vs our quatenus in imitating the most holy 1 Cor. 11.1 permits chiefe of his Saints to fowlest delinquences Potent is the temptation so that good men sometimes miscarry in it Barnabas himselfe is misled with Peters dissimulation Gal. 2.13 Thus thou maist be armed against it 1 Making thy line of life not facta hominum but praecepta Dei 2 Considering the best are but in part sanctified and therefore may suffer humani aliquid Iac. 3.1 Ec. 7.22 3. Thinking nothing warrant for Conscience in practise but what will hold plea at the Barre of Gods Iudgement The duty Be not weary of wel-doing Thinke it spoken to vs. The word by Å¿ Heb. 12.3 Apostles interpretation implies two things chiefe branches of that Acedia which School men from Gregorie a number to sins Capitall 1. Tedious yrkesomenesse or tirednesse in Gods seruice charged on Israel as their loathsome sinne Mal. 1.13 Am. 8.5 for which Gods furie threatens to breake out against them vtinam ne non nostrum Causes out of which it issues you may obserue these 1 Lacke of loue to our God who yet hath done so great things for vs the t Mat. 11.30 yoke is easie the burthen light but Amanti is Bernards glosse Commandements are not grieuous to loue 1 Ioh. 5.3.4 2. Wee consider not nor taste the u 1 Pet. 2.3 sweetnes found in holy duties Good God what * Gal. 6.16 peace bring they to the Conscience thorough x 2 Pet. 1.10 assurance of Calling What ornament to the soule Restoring in it the decayed Image of God Oh taste see how Gratious the Lord is Psal 34.8 3. Are lead too much by sense and carnality esteeming nothing good but what is good to sense and yeeld pleasance to sensuality See Psal 4.6 Mal. 3.14 15. Had we Dauids Spirit the bitterest of all seruices would be honey-sweet accompanied with the light of Gods fauourable countenance Psal 4 6 7. Is it incident into a childe of God Resp S. Paul had neuer else said of Philippians their care sprang afresh Philip. 4.10 yet with this difference 1 It s not vsuall towards all goodnes vniuersallie but in particulars 2 Is striuen against and bewailed 3 Recouery is of first loue to doe first workes 4 They rise againe timoratiores sollicitiores feruentiores as it were to make amends for former languishings Preuentions or Remedies of it auaileable are these 1 Euer meditate contemplate the goodnes that is in holy duties y Psal 133.1 Ecce quà m bonum quaà m iucundum is applicable to all seruices we doe to our God 2. Be frequent in doing that thou maist habituate thy selfe in goodnes who so workes or habitu workes with delight 3. Let that be weighed that wee hazard and lay open our selues to the whip to Gods seuere correction Hosh 5.15 The Lord will not suffer grace to rust in his Children 4. Despise not Prophecie 1 Thes 5 19 20. forsake not Assemblies Heb. 10.25 The words of the wise are as Goades Ec. 12.11 5. Pray God to quicken what languisheth and is ready to die 6. Consider 1 What it euidenceth our little or no relish of gratious goodnes 1 Pet. 2.3 2 What it causeth depriuall of fauours already receiued Amos 8. The second thing it denotes is fainting and whole giuing ouer Heb. 12.3 one well calls it inperseuerantiam It s sometimes in bono particulari sometimes vniuersali then to be trembled at 1 We loose what we haue wrought 2 Ioh. 8. or suffered Gal. 3.4 2 Proclaime our selues to haue bin but hypocrites hauing forme onely of godlines It s not of hypocrisie to bee but temporarie Mat. 13.21 Hosh 6.4 3 The diuel reentring brings with him more and worse then himselfe Mat. 12.45 vitious thou then growest aboue the ordinarie rate of nature 4 Recouery after such whole relapsing is impossible Heb. 6.4 5 6. 10.26 May it fall into Gods children Resp Absit 1 the better Couenant assures of perseuerance Ier. 32 40. 2 promise of God is to confirme 1 Cor. 1.8 to perfect Phil. 11.6 to safeguard by his power to saluation 1 Pet. 1.5 3 Christ intercedes raignes at his fathers right hand that nothing may separate Rom. 8.34 35. Why then caueat giuen them against it Resp 1 to minde of naturall mutability for by grace we stand Rom. 11.20 2 Cautions are meanes sanctified to preuent it 1 our owne endeauours are required to our establishment 1 Iohn 5.18 2 which these items and exhortations without missing kindle and cherish in vs. Vse 2 Beloued these are the â—ast times perillous for z 1 Tim. 4 1. recidiuation now seemes the autumne of the Gentilish Church wherein trees fullest of sap haue many cast their fruits almost lost their leaues God grant the root keepe life that care of Gods seruice may spring afresh else what bodes it but that wee shall become fewell for the fire vnquenchable Obsecro per Iesum a 2 Pet. 3.17 Take heede least you also be carried away with the errour of the wicked and fall from your owne stedfastnesse Especially let him b 1 Cor. 10.12 who thinks he stands take heede least he fall Behold Adam kept not his standing in innocency Angels greater in power and strength then we yet kept not their first estate I say not but we haue better promises in the new couenant But its good to feare our owne infirmity perillous to relie on our own strength mutable more then the winde is man in himselfe especially from good to euill Preuentions profitable meditate these 1 presume not of thine owne strength to begin or continue weldoing least the Lord