God hath raised vs vp togither and made vs sit togither in the heauenly places in Christ Iesus Philip. 1. 23. For I am greatly in doubt on both sides destring to be loosed and to be with Christ which is best of all Luke 23. 43. Iesus said to the théefe that repented Verily I say vnto thée To day shalt thou be with me in Paradice And chapter 16. 22. And it was so that the begger died and was carried by the Angels into Abrahams bosome Wisâ— 3. 1. But the soules of the righteous are in the hands of God and no torment shall touch them Eccle. 12. 7. And dust return to the earth as it was and the spirit returne to God that gaue it Then shall they enioy fully that vnspeakeable comfort prepared Rom. 8. 18. For I account that the affictions of this present time are not worthie of the glory which shall be shewed vnto vs. Mat. 25. 34. Then shall the king say to them on his right hand Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world 1. Cor. 15. 42. 43. 53. The bodie is sowne in corruption and is raised in corruption It is sowne in dishonour and is raised in glory it is sowne in weakenesse and is raised in power For this corruptible must put on incorruption and this mortall must put on immortalitie 1. Cor. 2. 9. The things which eye hath not séene neither eare hath heard neither came into mans heart are which God hath prepared for them that loue him By whose vertue and spirit they haue proceeded and gone forward from faith to faith as shall manifestly appeare by the whole course of their life and good workes Rom. 1. 17. The righteousnesse of God is reuealed from faith to faith â—â— 2. Reâ— 1. 2â—1 2. Grace and peace be multiplied to you by the knowledge of God of Iesns our Lord. According as his godly power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowkledge of him that hath called vs vnto glory and vertue Whereby most great and precious promises are giuen vnto vs that by them ye should be partakers of the godly nature in that ye flie the corruption which is in the world through lust Therefore giue euen all diligence thereunto Ioine moreoner vertue with your faith and with vertue knowledge and with knowledge temperaunce and with temperaunce patience and with patience godlinesse and with godlinesse brotherly kindenesse and with brotherly kindnesse loue For if these things be among you and abound they wil make you that ye neither shal be idle nor vnfruitfull in the knowledge of our Lord Iesus Christ For he that hath not these things is blinde and cannot sée farre off and hath forgotten that hee was purged froÌ„m his olde sinnes Wherefore brethren giue rather diligence to make your calling and election sure For if ye do these things ye shall neuer fall For by these meanes an entering shall be ministred vnto you aboundantly into the cuerlasting kingdom of out Lord and Sauiour Iesus Christ Whereas altogither contrary the Reprobate conceiued borne and brought vp in sin death and the wrath of God when they depart out of this world they fall into another gulfe of destruction and their soules are plunged in that endlesse paine vntill the day come that their bodies and solues being ioined again they shall enter into euerlasting fire which is prepared for the diuel and his angels 〈◊〉 Psal 5 â—â—â—5 Behold I was borne in iniquitle and in sinne hath my mother conceaued me Ephe. 2. 3. And were by nature the children of wrath as well as others Rom. 7. 14. sold vnder sinne Rom. 5. 14. Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned Dani. 12. 2. And many of them that sléepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt Iohn 5. 28 29. Maruell not at this for the houre shall come in the which all that are in the graues shall heare his voyce And they shall come forth that haue done good vnto the resurrection of life but they that haue done cuill to the resurrection of condemnation Luke 16. 22. 23. 24. The rich man also died and was buried and being in hell torments he lift vp his yes and sawe Abraham a farre off and Lazarus in his hosome Then he cried and said Father Abraham haue merry on me and send Lazarus that he may dippe the tippe of his singer in water and coole my tongue for I am tormented in this flame But Abraham said Sonne remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted and thou art tormented Mat. 25. 41. Then shall he say to them on the left hand Depart from me ye cursed into euerlasting fire which is prepared for the diuel and his angels The seuenth Chapter After what sort this doctrine may be preached with most profit SInte wee haue nowe declared the effect of this doctrine VVhat discretion the matter requireth it remaineth also that wee shewe what order we thinke best to be obseruâ—â— in preaching and applying the same to euery particular man Whereas many find this matter so sharp and strange that they flie from it as from a dangerous rocke it is partly to be attributed to the malice and arrogancy of men And partly to the rashnesse and lacke of discretion of them that teach it and thirdly it is to be imputed to their ignoraunce which cannot orderly apply the same to themselues which faithfully and truly hath bin taught of others Concerning them which sinne of malice it onely appertaineth to GOD to amend them Which surely he hath done alwaies in his reason and likewise will do from time to time to whom he hath appointed to shewe mercy But for others which remainâ— obstinate in their sinne and wickednesse there is no cause why we should be moued either for their number or authority to dissemble Gods truth And as touching the second sorte I haue thought these things principally to be obserued in preaching this misterie First as in all other things so chiefly in this matter of predestination they ought to take diligent héede that in stéede of Gods pure and simple truth they bring not soorth vaine and curious speculations or dreames Which thing they cannot choose but do which goe about to compasse and accord these secret iudgments of God with mans wisdome so do not onely put difference betwirt predstinatioÌ„ and the purpose of god which thing they must néedes do but seperate the one froÌ„ the other For they either imagine a certaine naked and idle permition or else make a double purpose and counsell in God From the which errors they must néeds fall into many and greate absurdities For sometimes they are constrained to diuide
conspiracie is remembred Oh that poore painfull students might meet with such liberall purses and with such noble and honourable Bromleion hearts Sat sit optasse et siinuenisse rarum What the poore both see and receiue let them report to the shame of them that hoord vp their wealth and consider not that God hath made them but stewards and hath put it in their hands if they had hearts to dispose Especially if they could remember this which is set downe in sacred writ Pro. 19. 17. He that hath pitie vpon the poore lendeth vnto the Lord and looke what he laieth out it shall be paide him againe Now as concerning these my rude and rurall labours if I might I would auoyd disdaine or if I may do any good it is the thing that would reioyce me greatly This vnlearned worke some will say should haue laine by me a long while vntill it might haue bin done more perfectly or else it should neuer haue bene put foorth Other excuse haue I none but this that I could not tell how otherwise to shewe my dutie and to giue a proofe of my good will where I was so greatly indebted It may be taken in good part if I answere you as one Iohn Philpot in the raigne of King Richard the second answered certaine noble and honourable personages who found themselues greatly agreeued that a merchant had got a prize on the enemie His answere was That he did it not to take away the praise of chiualry from them but rather that they might be incouraged to do greater exploits I haue not put foorth this slender exercise to barre any that are well disposed better learned and right willing to edifie of their praise and due commendation of the which I confesse my selfe farre vnworthie but rather to animate them that they let not their gifts lie hidden which being made manifest and knowne might procure the benefit of many He that cannot do better to him this may be some helpe the rest may take it in good part and labour to do other good who do both long for good helpes and would be glad of that which might further them to ease their painfull studie They that would attaine to learning lightly are those of the poorer sort who haue many hinderances Want of bookes want of sufficient maintenance want of time and many other lets I must needs acknowledge many wants and my imperfections are great wishing other that are better able that they would be of that minde as to do good to others whose capacitie is but weake and simple who haue small helpes and yet are set in such places where they of dutie should edifie and instruct and wold if they were better able If in this booke I haue not done wel I will be glad to be better enformed and willing to hearken to the direction of others and to follow their counsell Ending this tedious Epistle with this my wish desire and request to them that are learned and willing to doo good His meliora Thine to his power S. I. Of the feare of God and where it is to be learned namely in the word of God Of the word of God which coÌ„teineth the Knowledge of God that as he is to be considered In Himselfe His workes which are General creation Prouidence Particular creation of man according to his Image Certaine most comfortable Exercises of Christian Religion gathered togither in one volume for the benefit of all such as loue and feare the Lord. Psal 112. 1. 2. 3. Blessed is the man thâ—â— feareth the Lord and delighteth greatly in his Commandements His seed shall be mightie vpon earth the generation of the righteous shall be blessed Riches and treasures shall be in his house and his righteousnes endureth for euer THe Prophet Dauid desirous to drawe true blessednesse and heauenly happinesse into a short summe dooth in this Psalm and likewise in the first Psalm intreate thereof as though hée meant purposely to discourse of nothing else but of the chéefest happinesse and chéefest delight of a godly man Whereof as he himselfe was fully perswaded so in a godly mind and Christian zeale hée thought it his part to spread this loue and excellent knowledge into the hearts of all Much like to the godly affection of holy Abraham of whom God testifieth I know yâ— he will teach others So King Salomon hauing tried all the delights and worldly happinesse that flesh and blood might desire crieth out Vanitie of vanities Vanitie of vanities and all is but vanitie not hiding his excellent knowledge within himselfe as the Prouerbe is Cunning men are dangerous and loth to let other men vnderstand what they know but being moued with a charitable affection he doth not reueale this secret to a fewe or to some of his friends and to no more but hée professeth himselfe to be a Preacher and as it were a publique Crier that all may take héede and beware So also this kingly Prophet Dauid is in stéed of a Preacher and beginneth his discourse somewhat vnlike to that of King Salomon but both to the same effect In the beginning of his booke King Salomon sheweth what we should auoyd in the beginning of this psalm and of this his booke of Psalmes and heauenly meditations King Dauid sheweth vs what wée should desire They that are desirous that men should hearken to their perswasions and to reade their writings promise in the beginning some excellent matter to intreate off that they may winne their mindes to séeke and search thereafter as for pearles and treasure And among all matters if all the bookes might bée read which hath bene made from the beginning of the worlde vntill this present time there shall nothing be founde to be so profitable so necessary so heauenly as is the disputation and discourse of the chéefest good Wherein these two Kings of blessed memorie the father and the sonne Dauid and Salomon haue not trauelled as worldly minded men to aduaunce either honour or riches or pleasure wisedome strength beautie eloquence and such matters as the worlde doth admire and wonder at but as if with the Apostle Saint Paul they had bene wrapt into the third heauen they scorne these worldly delightes and set before our eyes nothing else but what the spirite of God dooth put into their mouthes and mooue them to exhort vs vnto As it was said vnto the Prophets Thus saith the Lorde And againe Sonne of man thus shalt thou say and speake vnto the people The one that is King Salomon hée speaketh thus in his last Chapter of his booke called Ecclesiastes principally there setting downe what is the chéefest happinesse Let vs heare saith hee the end of all Feare God and keepe his Commaundements For this is the whole dutie of man King Dauid he beginneth his booke Blessed is the man whose delight is in the lawe of the Lorde and who dooth meditate therein day and night Both of them ayming at these two principall matters the
not imagine that there are more gods then one because God said Let vs make but rather the authoritie of the Trinitie is proued vnto vs that though there be thrée persons in the Godhead yet there is but one God For as God the father createth so is God the sonne the wisedome of all the creation and from God the holy Ghost procéedeth the vertue and power of all things The excellent qualities of the soule and wherein the image of God consisteth is especially to be séene in these two points namely Holinesse and Holinesse and Righteousnesse Righteousnesse yet furthermore they had Frée-will and by their creation were immortall and frée from death and last of all God gaue vnto them this great priviledge as to haue the soueraigntie the rule and gouernment ouer all his creatures By which we plainly vnderstand that our first parents in their time were frée from all sinne which time is called their time of innocency In respect whereof Salomon searching the nature of man and comparing the time of his iniquitie to the time of his innocency doth thus pronounce of him Onely loe this haue I found that God hath made man righteous but they haue sought many inuentions and are gone astray through their owne foolishnesse and so are the cause of their owne destruction and are fallen away from the image of God which hee had planted in them The image of God consisteth in the depth of wisedome in the vnmeasurablenesse of power in the infinitnesse of his goodnesse and mercy being perfect holy perfect righteous doing all things according to the pleasure of his own will in whom onely dwelleth life and immortalitie The most of which qualities if not all man at the first was indued withall which were and are in God in the highest degrée but to man they were giuen onely in a measure and in a farre inferiour degrée and that with a condition if so be hee did continue in the obedience of gods commaundements This image of God in our first parents is nothing else but the natural conformitie and disposition of the soule and of all the functions powers and operations thereof vnto the lawe of god whereby fréely and voluntarily it inclineth vnto true and perfect holinesse and righteousnesse that according to that rule he might serue god his Creator all the dayes of his life For as god is a spirit so will he be worshipped in spirit and truth and in sinceriie of heart and minde hating all manner of counterfait and false worship wherunto the nature of man is now too much inclined and had rather worship any thing then god himselfe Also his dealing to his neighbour should bee inst and vpright but such are vanished out of the world and now there is nothing but subtiltie and craft and wrongfull dealing and all iniury and oppressien practised good hearbes are plucked vp and nothing is now to be séene but wéedes The holinesse that god requireth of vs and according to the which our mindes and hearts were first framed is the holy obedience and true worship of god ioyned with a sincere loue of god procéeding from an effectuall faith in the knowledge of God his word and his works In stéed wherof now ratgneth idolatry the loue of the world and worldly lustes the ignorance of God his word is more rife then the knowledge of the same and none more accepted then they that most despise it The righteousnesse also which God nowe requireth and wherwith we are inabled is such a louely respect and friendly regard of our neighbours that we haue care of them as of our selues and wish no otherwise vnto them then to our selues and doo vnto them as we would other should do vnto vs and that not outwardly for a fashion but inwardly and from the heart not in a word onely but in déed yea in our thought secrets This holinesse and righteousnesse was once planted but neuer came to perfect growth the good corne is choked vp and as we say il wéeds grow apace The dayes of this present euill worlde are such that now the age wherein we liue may well be termed an iron age and worse if worse may be in respect of the first age and the beginning of the worlde which time was a golden and precious time when the hearts and mindes of men were as fine and pure as golde or if there bee any thing that may bee saide to be more pure Now is there a vaile cast ouer our mindes and consciences our faces are couered as it were with visors and a thicke skinne is growne ouer the heart all shame is banished and a holie minde and a true and sound heart is either very rare or no where to be founde Which in the beginning was not so So that now we had néede daily to haue these wordes often repeated vnto vs. Lord who shall dwell in thy tabernacle Who shall rest in thine holy mountaine and bee receiued into heauen when this life is ended None but suche as walke vprightly and woorke righteousnesse and that speake the truth from their heart Who doo not abuse their tongue in slaundering nor doo any euill to their neighbours nor receiué and beléeue a false report against them In whose eyes a vile and wicked person is contemned and who maketh much of them that feare the Lord who performeth his oath and chaungeth not his mind although it be to his owne hinderance Who giue not their money to vsury séeking thereby the vndooing and vtter impouerishing of their neighbors who take no rewarde against the innocent or stande against them and doo them harme And they that doo these things and whatsoeuer else may stand with an vpright conscience in the feare of God they shall neuer bee mooued that is they shall not be cast from Gods presence as they shall bee that doo the contrary but their part shall bee in the kingdome of heauen and their soules onely shall rest among the blessed soules Let vs looke into our first creation and let that be our example and our patterne and let that be the high way for vs to walke in In the soule of man there are two especiall parts first his vnderstanding and reason secondly his will and desire and all the motions affections and inclinations that procéede from the same His vnderstanding by his creation was furnished with all knowledge méete and conuenient for him so that hée néeded not any to teach him but God had endued him with that knowledge which might haue well directed him chiefly in those things that pertaine to the worship and seruice of God to his owne saluation and the benefite of his neighbour And not only his vnderstanding and reason was fraught with all knowledge but his will also and his desire was most readie to performe the worship of God his will and desire was most readie to the obedience of Gods commandements Then by his vnderstanding hee was able to discerne the trueth perfectly
without spot that he might vndertake that punishment that was due vnto our sins and endue vs with his righteousnes So that now we are iust and righteous in him not that we can satisfie the iudgement of God by our owne workes but that we are accounted iust and righteous through Christ who is ours through faith Who is made vnto vs wisdome and righteousnesse satisfaction and redemption that he that reioyceth might only reioyce in the Lord for whose sake we are fréely accounted both iust innocent before god in whom are seene the glorious treasures of God that wée might bée inriched by him For if wée looke for saluation wée are taught by the very name of Iesus that it is in him if wée séeke for any other gifte of the spirit they are to bée found in his annointing if wée séeke for strength it is in his dominion if we séeke for cléerenesse it is in his conception if we séeke for tender kindnesse it sheweth it selfe in his birth whereby he was made in all things like vnto vs that he might learne to sorrowe with vs. If we séeke for redemption it is in his passion if we séeke for absolution it is in his condmnation if wée séeke for release of the curse it is in his crosse if we séeke for satisfaction it is in his sacrifice if wee séeke for clensing it is in his blood if wée séeke for reconciliation it is in his going downe into hell if we séeke for mortification of the flesh it is in his buriall if wée séeke for newnesse of life it is in his resurrection if for immortalitie it is in his victory ouer death if we seeke for the inheritaunce of the kingdome of heauen it is in his entraunce into heauen if wée séeke for defence for assurednesse for plentie and stoare of all good thinges it is in his kingdome And therefore this is the diademe and bewtifull crowne that is sette vpon our heads the fine linnen and the silke and the broidered worke wherewith wée are couered these are the ornaments wherewith wée are decked the bracelets on our hands and the chaine that is put about our neckes this is the frontlet on our face the earings in our eares this is the garment of siluer and gold wherewith wée are cloathed this is the fine flower the hony and the oyle whereby we become so bewtiffull Euen the remssion of our sinnes and the imputation of Christ his righteousnesse who hath put away our transgressions like a cloud and our sinnes like a mist and filled our harts with ioy and gladnesse that in a sure confidence we may break out and say Nowe there is no condemnation to them which are in Christ Iesus Reioice therefore O ye heauens at the goodnes and mercie of the Lord for he only hath done it shout ye lower partes of the earth brast foorth into praises yee mountaines 3. Sanctification The lawe is fulfilled of the regenerate by reason of Christ O forrest and euerie trée threin The third braunch is sanctification and holinesse of life whereby as before being vnregenerate we hated the lawe and the lawe was vnto vs the cause of death nowe being reconciled to God of our owne accord respecting our former rebellion we are readie and obedient to doe the will of God yea and all our delight is therein so nowe vnto vs it ceaseth to bee a curse and condemnation for the lawe of God is writte in our harts whereby we vnderstand the will of God and are stirred vp to the obedience thereof So then through faith the lawe is not made of none effect but it doeth rather establish the lawe For without Christ the lawe is not fulfilled yea it setteth our concupiscence on fire and maketh vs subiect vnto condemnation but in Christ we find the exact righteousnesse of the lawe for he is the end of the lawe to eucrie one that beleeueth by whom also we are sanctified and our hearts framed to the obedience of the lawe which though it be vnperfect yet doth it aime at perfection And this obedience procéedeth from faith which through the merit of Christ obtaineth the holie spirit which spirit doth make vs newe harts doth exhilarat vs doth incite and inflame our harts to doe the lawe willinglie Nowe the lawe in the regenerate that is in those whose sinnes are forgiuen vnto whom the righteousuesse of Christ is imputed who are sanctified bringeth foorth good frutes Therefore euill actions procéede not from the lawe and from The workes of the regenerate no cause of iustification the regenerate but from sinne and our corrupt nature Neither let vs thinke so highly of these frutes as though from thence our iustification were deriued For though we hate sinne in other men and especially in our selues although we delight in all things which are agréeable to the A true doctrine of good workes will of god although all our actions and conuersation do expresse the same yet are they but signes and tokens of our loue to God and arguments to vs of our election and frutefull examples to drawe others to that excellent knowledge which is in Christ The lawe in the regenerate a mind rightly formed and ruled perswaded on thing but corruption also which hath her seate in the regenerate an other thing for it striueth against the spirit and the lawe of the In the regenerate is a fight betwixt the flesh and the spirit An especiall comfort in this fight is that we are vnder grace mind so that they cannot either liue as wel as they would or be so voide of sinne as they could wish Neuerthelesse this is their comfort that they are not vnder the lawe but vnder grace whereby enioying the fauour mercie fréegoodwill and beneuolence of God towarde vs in Christ the reliques of sinne are not imputed vnto vs but we are reputed and accounted before God as men fullie and perfectly iust He hath giuen vs his spirit the fulnes whereof we do not enioy because in this life there will alwaies remaine in vs remnants of sinne which fight against the spirit Which conflict the Apostle plainly setteth forth before our eies hauing sufficient experience thereof in himself For the mind of a regenerate man is spirituall but he himself is carnall sold vnder sinne and that which he hateth that doth he in his flesh there is no good thing To wil is present but he findeth no means to perform that which is good yea euil togither continually is present with him and though his inner man delight in the lawe of God yet doeth he sée an other lawe in his members rebelling against the lawe of his minde and leading him captiue vnto the lawe of sinne which is in his members And that euen the godly might know that they are laden The profit of this fight with infirmities therefore is this sting left in their flesh that they might alwaies haue recourse vnto the Lord who is able to beate downe
againe to themselues the sonne of God and make a mocke of him For the earth which drinketh in the raine that commeth oft vpon it and bringeth forth hearbes méete for them by whom it is dressed receiueth blessing of God But that which beareth thornes and briars is reprooued and is néere vnto cursing whose end is to be burned Yea for a time they seeme to haue receiued the seede and to be planted in the Church of God Mat. 13. 20. He that receiueth séede in the stony ground is he which heareth the word and incontinently with ioy receiueth it yet hath no roote in himselfe and dureth but a season And also shewe the way of saluation to others Acts. 1 16. 17. 18. 19. 20. 21. Ye men and brethren this scripture must néeds haue bene fulfilled which the holy Ghost by the mouth of Dauid spake of Iudas who was guide to them that tooke Iesus For he was numbred with vs and had obtained fellowship in the ministration He therefore hath purchased a field with the rewarde of iniquitie and when he had throwne downe himselfe headlong he brast asunder in the midst and all his bowels gushed out And it is knowne vnto all the inhabitants of Ierusalem insomuch that that field is called in their owne language Aceldama that is the field of blood For it is written in the booke of Psalmes Let his habitation be voyd and let no man dwell therein Also Let an other take his charge But this is plaine that the spirit of adoption which wee haue said to bee only proper vnto them which are neuer cast forth but are written in the secret of gods purpose is neuer communicate vnto them Ezech. 13. 9. And mine hand shall be vppon the Prophets that sée vanitie and diuine lies they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel neither shall they enter into the land of Israel Iohn 6. 37. All that the father giueth me shall come to me and him that commeth to me I cast not away For if they were of the Elect they should remaine still with the Elect. 1. Iohn 2. 19. They went out from vs but they were not of vs For if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. 1. Cor. 15. 58. Therfore my beloued brethren be ye stedfast vnmooueable aboundant alwaies in the worke of the Lord forasmuch as ye know that your labour is not in vain in the Lord. Iude. 20. 21. Ye beloued edifie your selues in your most holy faith praying in the holy Ghost And kéepe your selues in the loue of God looking for the mercy of our Lord Iesus Christ vnto eternall life 2. Pet. 3. 17. 18. Beloued Beware lest ye be also plucked away with the error of the wicked and fall from your owne stedfastnesse But grow in grace and in the knowledge of our Lorde and Sauiour Iesus Christ to him be glory both now and for euermore Amen All these therefore because of necessitie and yet willingly as they which are vnder the slauery of sinne returne to their vomit and fall away from faith are plucked vp by the rootes to be cast into the fire Iohn 8. 34. Verily verily I say vnto you he that committeth sinne is the seruant of sinne And the scruant abideth not in the house for euer Ephe. 4. 17. 1. Pet. 4. 3. 4. 5. Ro. 1. 28. As aboue looke in the margent for this marke ff Ro. 7. 14. For we know that the lawe is spirituall but I am carnall sold vnder sinne Ro. 8. 5. 6. 7. 8. 9. They that are after the flesh sauour the things of the flesh but they that are after the spirit the things of the spirit For the wisedome of the flesh is death but the wisedome of the spirit is life and peace Because the wisedome of the flesh is enmitie against God for it is not subiect to the lawe of God neither indéed can be So then they that are in the flesh cannot please god Because the workes of the flesh beare such swaie with them 2. Pet. 2. 19. Of whomsoeuer a man is ouercome euen vnto the same is he in bondage For if they after they haue escaped from the filthinesse of the world through the knowledge of the Lord and Sauior Iesus Christ are yet intangled againe therein and ouercome the latter end is worse with them then the beginning For it had bene better for them not to haue knowen the way of righteousnesse then after they haue knowen it to turne froÌ„ the holie commandement giuen vnto them But it is come vnto them according to the true prouerbe The dog is returned to his owne vomit and the sowe that was washed to the wallowing in the mire And fall away from faith 1. Tim. 4. 1. Nowe the spirit speaketh euidently that in the latter times some shall depart from the faith and shall giue héede vnto spirits of errour and doctrines of diuels Are plucked vp by the rootes Mt. 15. 13. Christ answered and said Euery plant which my heauenly father hath not planted shall be rooted vp Iohn 15. 2. Euery branch that beareth not fruite in me he taketh away and euery one that beareth fruite he purgeth it that it may bring foorth more fruite Mat. 3. 10. And now also is the axe put to the roote of the trée therefore euery trée which bringeth not foorth good fruit is hewen downe and cast into the fire Iohn 15. 6. If a man abide not in me he is cast foorth as a braunch and withereth and men gather them cast them into the fire and they burne I meane â—hey are forsaken of God who according to his will the which no man can resist and also according to their owne corruption and wickednesse their hearts are hardned their eares stopped and their eyes blinded Rom. 1. 24. Wherefore also God gaue them vp to their hearts lusts and vnto vncleannesse Acts. 14. 16. Who in times past suffred all the Gentiles to walke in their owne waies Whose will no man can resist Rom. 9. 19. For who hath resisted his will Sée more in the notes of the first chapter Hardeneth them through their corruption and wickednesse Rom. 1. 27. 28. And likewise also the men left the naturall vse of the woman and burned in their lusts one toward an other and man and man wrought filthinesse and receiued in themselues such recompence of their errour as was méete For as they regarded not to know God euen so God deliuered them vp vnto a reprobate mind to do those things which are not conuenient Maketh their hearts fat stoppeth their eares and blindeth their eyes Esay 54. 7. There is none that calleth vpon thy name neither that stirreth vp himself to take hold of thée for thou hast hid thy face from vs. And chapter 6. 9. And the Lord said Go and say vnto this people Ye