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
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
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
may must be furthered sith to the execution God hath also fitted and ordered meanes for our vsing and so combined and linked together his owne intentions and our gracious endeauours that by them and not without them his intentions are fulfilled Gregorie g Dialog l. 1. c. 8. Ea quae Sancti viri orando efficiunt ita praedestinata sunt vt precibus obtineantur Wherefore our Sauiour himselfe praies Father glorifie thy Sonne Iohn 17 5. Vse The inference and relation is desperate forlorne and without hope of Saluation are the men that make it If I be predestinate I shall be saued how prophanely so euer I liue contemning Word Sacraments Prayer all Religion Know Predestination is of persons meanes end of h 2 Thes 2.13 persons to Saluation by Sanctification of the Spirit and faith of truth puts in the persons care and abiliâ—ie to vse the meanes leading to saluation And so puts them that ineuitably they follow in euery one predestinated so combines them that buâ— by those meanes none is or can be saued As Paul to his fellow Sailers from the mouth of the Angell Not a haire of your heads shall perish And yet except these abide in the Ship yee cannot be safe Acts 27.31 To Gods people I say as Peter i Acts 2.40 Saue your selues from this vntoward generation 2. He that made thee without thee will he saue thee without thee The Regenerate sinne not vnto death yet k 1 Iohn 5.18 keepe themselues that the euill one touch them not 1 Such vse of meanes euidenceth our election 2 Pet. 1.10 thereby we make it sure to our selues 2 Is via ad salutem the way to saluation Ephes 2.10 2 Thes 2.13 Absolute tye there is none vpon God obliging him to the course established yet voluntarilie hath his wisedome limited his power in the executions thereof according to the good pleasure of his will On vs I am sure the bond lies to worke out our saluation with feare and trembling Phil. 2.12 Of his goodnesse Truth is But Gods goodnesse and selfe-propension to the eternall good of his chosen nothing had place of motiue to induce the Lord to purpose our Saluation The questions are ancient whither Gods Predestination hath any cause And whither there may be assigned any merits of Predestination Thus is the vsuall explication something there was that had reason of a cause finall the l Eph. 1.5 6. praise of his glorious Grace Nothing in vs out of God which had the reason of a motiue or merit to induce the Lord to elect or predestinate 1 In state Naturall we were all equall Iacob and Esau Peter and Iudas Isaac and Ishmael In that corrupt masse which they say God predestinating respecting cause of Reprobation was equall in all of Predestination none more in one then in another 2 As for our state Gracious it issues wholly from Predestination as from the Cause Hence is our Faith our Repentance our Sanctification and obedience To this accord Saint Augustine Prosper Fulgentius Schoolemen and Controuersists almost all of any respect in the Church m Par. 1. Art 23. Con. Gort lib. 3.1611.163 Scholast ad 1. dist 41. Thomas Scot Bellarmine And if there be any amongst them relishing of any sound Iudgement Subtile Arminians pretend they assigne to faith no causalitie in respect of Election onely faith foreseene is a precedent condition and something prerequired to Election Yet the same men say that election doth niti fidei praeuisae and election is ex fide prauisa obsecro vos deale candidè speake plaine English had God in Predestinating respect to faith foreseene as to a motiue inclining him to choose Peter rather then Iudas why mince you the matter with the tearme of a condition prerequired when as if it were any way Ratio eligendi the Reason inducing to choose this man rather then another it had apparently the Nature of a motiue to God causing him to passe his Act of choosing on this man rather then another In matter of Predestination wisdome of Superiors hath iustly limited vs Nouices wherefore I forbeare large handling This onely to the question Passeth the Act of Gods predestination vpon Faith or good vse of Grace had God predestinating any consideration of Faith Resp As of a meane of saluation or qualification of them that should be saued none doubts As of a merit or motiue to predestinate no man but Pelagian will affirme Vse As Moses to Israel n Deut. 9.4 Say not its for thine owne righteousnesse 1 In o Eph. 2 3. Nature as Adam afforded it thou wast childe of wrath as others 2 Before calling hadst thy conuersation as other Gentiles p Tit. 3.3 seruing the lusts and diuerse pleasures Canst thou say any thing but mercie and speciall loue of God inclined him to call thee how then to elect thee 3 Since calling how q Iac. 3.2 many haue bin thy interruptions of holy Courses faintings of faith languishings of deuotion 4 In the best seruices r Iâ—ai 64.6 pollutions no lesse then menstruous Let these things humble thee so sarie as to worke confession of thine owne indignitie Excite thee to endeauour comprehending and thankfull acknowledging the infinite loue and goodnesse of God in thine election especially seeing so many millions of men and Angels neglected thy selfe of meere mercy chosen a vessell of honour And the worke of faith with power The tâ—ird member of the petition supply the sentence thus â—nd fulfill the worke of faith What is this worke of Faith Ans Say sâ—me learned faith it selfe which is Gods worke in vs the Hebraisme indeed is not vnusuall Rom. 4.11 the signe of Circumcision that is Circumcision which is a signe And its true not onely beginnings of faith but euery increment and addition to the graduall quantitie of it is Gods worke in his Children You may adde that to the continuance exercise encrease of it is requisite a diuine power sith it s shaken by so many potent Aduersaries Satans winowings diuine temptations humane infirmities There be that vnderstand Charitie and the works thereof And its true Å¿ Gal. 5.6 faith workes by loue and by such workes is the Name of the Lord t Mar. 5.16 glorified others perseuerance But reflecting vpon what Paul hath 1 Thes 1.3 where he ascribes to faith worke to loue labour to hope patience I am inclined to thinke he meanes here by the worke of faith some worke speciall and eximious issuing from faith as labour from loue patience from hope The rather for that to the persitting hereof he praies manifestation of diuine power and vertue as if thereto were râ—quired some speciall hand of God for our support and enabling to performance Acts or workes of faith you may thus number 1 Elicit ipsum Credere Deo Deum in Deum 2 Imperate u Acts 15 9. puritie * Gal 5.6 charitie x Rom. 10. deuotion Truth is all vertues all Actions of all vertues
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
Patience is the contented endurance of penall or painefull euils 1 The generall is tolerance or endurance the vertue being a branch of fortitude 2 The obiect rather painefull Hierome then sinfull euils Neminem volo patiemem esse in causa laesae fidei Moses the d Num. 12.3 mirrour of meekenesse knowes e Exod. 32.19 26 27. no patience in Israels idolatrie 3 Contentednesse makes vp to the full the difference specificall See Mic. 7.9 Degrees of Christian patience you may thus number 1. It s something when the heart is silent not suffering thoughts of murmuring or repining at Gods hand to arise or harbour there Psal 39.2 Iob 1. 2 More to discerne and acknowledge a goodnesse in our afflictions Psalme 119.71 3 Yet more willingly to beare the punishment of our sinne or tryall of our grace Mic. 7.9 4 The highest degree which Saint Iames seemes to call the perfect worke of patience is to reioyce in tribulation See Iam. 1.2 4. Act. 5.41 The vaile it hath to perseuerance in goodnesse Paul and our Sauiour points vs vnto Hebr. 10.36 12.1 Luke 8.15 21.19 And in all experience it hath beene found true most haue stumbled at the crosse thorough defect of this branch of fortitude 1 What thorough loue of ease mostly we are of Issachars tribe 2 What thorough giuing raines to fleshly reason to prescribe vnto prouidence courses of equitie Mal. 3.16 Psal 73.3 To which may be added that wee vsually measure goodnesse by sense know no good but what is good to nature Psal 4.6 4 And that in afflictions wee transcend not state of this life nor haue wisedome to consider the goodnesse laid vp in store for vs against the world to come Psal 31.19 2 Cor. 4.18 That not without cause Paul prayes encrease of patience as necessarie to establishment Meanes to worke and encrease it 1 What euer our crosses are or may bee Iustly wee are in them how followes not the resolution Willingly to beare Gods chastisement sith we haue so sinned against him Mic. 7.9 2 Comparison to this end is maruellous auaileable 1 Of our sufferings for Christ with f Heb. 12.2 his suffering for vs. 2 Of our momentany afflictions in this life with the endlesse torments of Hell deserued by our sinnes from which by g 1 Cor. 11.32 these as meanes we are freed 3 Of our suffering with our h Rom. 8.18 glory that shall bee reuealed 4 Of our selues vnder the Croffe with men left to perish in their sinnes thorough lacke of afflictions See 2 Tim. 3.13 Hos 4.14 Pro. 1.32 5 Of our selues with our selues our selues afflicted with our selues at ease how languishing in deuotion How ventrously exorbitant How secure and forgetfull of our God doeth prosperitie make vs See Psame 30.6 and 119.67 2 Samuel 11.2 3 c. 3 Consideration of what they euidence patiently borne 1 Gods i Heb. 12.6.7 fatherly loue and care of vs. 2 His glorious k 1 Pet 4.14 spirits resting vpon vs. 3 Our l Iohn 15.19 taking out of the world 4 Meditation of their singular effects 1 m 2 Cor 12.7 Peruerting sinnes 2 Reducing from sinne 3 n Psal 119 67. Mortifying it in our members 4 Making knowne grace secret 5 o Hos 5 15. Quickning grace languishing 6 p Iob 1. tot Iustifying our sinceritie 7 q 2 Cor. 4.17 Working our glory If that other rendring better please the patient waiting for Christ with whose comming is coniunct the recompense of our labours it also hath its auaile to our establishment See Iam. 5.7 8. Hebr. 10 36 37. Meanes to further it meditate 1 the reward is gratuitous r Rom. 11 35. who hath giuen him first 2 Great and glorious farre aboue the ſ Rom. 8.18 proportion of all our seruice or sufferings 3 In measure 1 Cor. 4. such as may t Rom. 8.23 2 Cor. 1.22 Rom 14.17 support and solace vs in our bitterest passions in this life vouchsafed in our sanctification peace of conscience and ioy of the holy Ghost 4 And the u Iam. 5.7 Lord is at hand * Apoc. 22.12 behold hee comes quickely and his reward is with him The fulnesse indeed is referued till the finall consummation howbeit the soule of euery Saint this short life ended enters into the ioy of their Master Apoc. 14.13 5 Ends also of differring would be weighed whereof see Heb. 11. vlt Apoc. 6.11 2 Pet. 3.9 And of Pauls preface to his tart and peremptōrie proceeding thus farre Like holy Oratorie I would faine commend to my brethren of the Ministery prudently to insinuate and winde themselues into the good opinion of the people howsoeuer extrauagant that where the x 1 Cor. 4.21 rod must be vsed rather then the spirit of meekenesse yet they may perceiue our louing affection Better to the very rellish of prudent delinquents are the y Pro. 27.6 stripes of a friend then the kisses of an enemie Dauid prayes for reproofe yet would haue it z Psal 141.5 friendly then it s pretious oyle soueraigne balsome in the fruit and in his wise esteeme Vse What wise man approues the temper of Esau his body in a Ministers minde All rough riged especially to brethren It s said indeed a Leuit. 19.17 plaine and open rebuke is an office of loue Yet wise men know actes of loue may be so carried as to become actes of hatred and extreamest despight as in b 2 Sam. 16.7 8. Shimei to Dauid 1 There is a modus as well as a matter and that principally formes the action 2 Nor sufficeth it to pretend or to exercise workes of loue except there bee expressions of kinde affection in the manner of carriage Thus hath beene Pauls preface VERS 6. Now we command you brethren in the Name of our Lord Iesus Christ that ye which draw your selues from euery brother that walketh disorderly and not after the tradition which he receiued of vs. THe maine materiall of the chapter followes Spent it is in an implicite reproofe of errour in manners direct prescript of reformation The faults to bee reformed are first the sleeping of Church discipline towards the inordinate ad verse 11. Secondly inordinate walking in neglect of manuell labour notwithstanding the canon stablished amongst them ad verse 16. De primo For what concernes the Churches carriage towards the disorderly particulars obseruable in the prescript Are 1 the matter or the office duty withdrawing or separation 2 The forme or maner of prescribing with peremptorie command and greatest grauitie We command in the Name c. 3 The enforcement v. 7. sequentibus Modus 1 Now wee command you brethren in the Name of the Lord Iesus Christ Reflect if you please vpon 1 Thes 5.14 Ye shall obserue the Apostles cooler carriage towards the delinquents we exhort or beseech you to admonish Here peremptorily we command to withdraw Reasons of difference probable conceiue these 1 To a