it is articled in our Creed recorded in the Gospell yet are Iewes Infidels in those very Articles Why they belieue nor cause nor auaile of his passion which is the life of Euangelicall truth couched in those Articles the cause u Rom. 4.25 our sinnes not his owne the auaile our * Heb. 9.12 Redemption and Iustification Yet its true both cause and auaile Papists in a sort belieue that he died an Innocent for the Nocent to expiate our sinnes Where then is their Infidelity that in suffering he intended expiation of all sinnes mortall and veniall discharged vs of all guilt and obligation to all punishment temporall and eternall they stiffely deny our selues must satisfie for veniall sinnes procure discharge from temporall punishments by our owne voluntary passions and penous good workes That Christ is mediatour of Intercession and Redemption Papists belieue herein are orthodoxe in faith that he is the * 1. Tim. 2.5 1. Iohn 2.1 2. sole meritorous mediatour of Intercession and impetration they belieue not herein they are Infidels Saints and Angels meritoriously intercede for vs that is the lye of their faith sic de Reliquis 2 Next let be cousidered the generall acknowledgement of Scripture and all doctrines contained in Scripture to be of God acquits not of particular Infidelity for what if hereticall sense be forced vpon the letter and in that false sense be belieued there is a lye vnder that faith there is infidelity if to Scriptures in right sense taken credence be denied Exemp That the Text in Iohn Father Word and Spirit are y 1. Iohn 5.7 one is Gods word no Antitrinitary denieth but that onenesse is by consent of will puts the lye in their faith not by identitie of Essence is their Infidelity that faith iustifieth in the sight of God Papists deny not But as a quality principall in vs and as the beginning and first step to iustice which they imagine inherent in vs that 's the lye in their faith That as an instrument apprehending and applying the righteousnesse of Christ for which we are accounted righteous by which alone we stand iust in Gods sight this they belieue not in this they are Infidels 3 Lastly let that be weighed that in the points which orthodoxly they professe to belieue the formall obiect of their faith is not veritas prima but the testimony of the Church humane faith makes not a Christian he is no better then an Infidell in respect of diuine faith who hath no higher reason then humane Authority or Reason of his belieuing Summe vp all the result in this who so denies credence to any part of Truth couched in any Article is in that respect an Infidell who so belieues the letter of Scripture not belieuing the sentence flowing from right Interpretation is so farre an Infidell who so belieues the Gospell onely because the Church testifies it to be Gospell not because the Author reuealing it giues such Testimony is neuer a whit lesse then an Infidell Such are Papists Ergo Infidels that is culpable of partiall Infidelitie Vse My hearts desire and prayer to God for Papists is that they may be saued my hope that many yet Papists shall be saued Howbeit of them which liue and dye Papists I must professe my charity cannot be so charitable as to thinke they shall be saued 1 They are falsified in their faith belieue lyes no lesse then damnable heresies 2 They are without faith in the points which are the very heart and soule of the Gospell The good Lord giue them eyes to see hearts to bewaile and forsake their heresie their infidelity that so they may come out of snare of the diuell flye from the wrath to come 2 Their second sinne making lyable to damnation is taking pleasure in vnrighteousnesse Theophilacts interpreter renders qui oblectati sunt in iniustitia The word signifies a willing pleasing selfe-propention not without much contentment vnrighteousnesse take as before to denote vniuer salem iniustitiam sinne and wickednesse such should the sectaries of Antichrist be men finding pleasance taking delight in their owne and others viciousnesse A vice or degree of viciousnesse incompatible with Grace Salomon notes it the property of the wicked to z Pro. 10.23 reioyce in doing euill to delight in the frowardnesse of the wicked Saint Paul makes it a Rom. 1.32 more heinous then doing euill Saint Bernard to Eugenius noting the seuerall steps whereby men descend to the depth and bottome of desperate contempt rankes this in the middle when a man first enters into a course of sinning especially against conscience he finds his first fact a burthen intolerable 2 let him iterate it of intolerable it becomes grauy onely frequent it of graue it s made 3 leue custome it it proues 4 insensible 5 not long ere it s made delectable 6 The taste of pleasure makes it desirable 7 That excusable 8 By and by desensible 9 Till at last it becomes gloriabile matter of boasting to which what can be added in the measure of sinfulnesse Is it chargeable on Papists Resp On no Christians more I spare mention of their exulting in their owne impieties and Idolatries perhaps the people thinke they ought so to serue God But who euer knew Papist other then practiser abettor triumpher in the vilest pollutions of that day of rest which God hath sanctified to himselfe from the beginning And what ioy is it to see or heare the exorbitancies of men of the contrary Religion what Dauid with b Psal 119.136 Riuers of waters bewailed Lot c 2 Pet 2.8 vexed his soule from day to day to behold and heare partly for the dishonour of God partly through compassion of the sinners miserie these ioy in with the ioy of haruest or such as they are affected withall that diuide the spoile But out vpon filthinesse of fornication the companion of Popish Idolatry was euer Papist knowne to scruple this sinne not to extenuate it as veniall not to excuse it as a tricke of youth to ioy and glory therein as in a point of manhood But scatter Lord scatter our cruel enemies that delight in bloud strong must the infatuation be to no lesse then extinction of the light of nature from which issues reioycing in massacres of Christians and in spilling of bloud wherein yet the scarlet Whore and her Sectaries ioy euen to laughter and as Cannibals finde sweetnesse in no liquor inebriating more then in bloud Vse And yet must we hope Papists so liuing and dying may be saued Summe vp the whole thus is their description by properties 1 Falsified in their faith 2 Faithlesse towards the Truth 3 Sporting themselues in their deceiuing taking pleasure in vnrighteousnesse Belike Heretiques Infidels Impenitents may be saued yet said our Sauiour He that e Marke 16.16 belieues not shall be damned and f Luke 13.3.5 except yee repent yee shall all perish or what thinke we is false faith sauing is faithlesnesse towards
of afflictions for whom glory no lesse then wonderfull is prepared against the appearing of Christ I say as Paul on like occasion Consider what I say and the Lord giue you vnderstanding in all things 4. The last particle remaines The persons to whom this glory this maruellous glory belongs Thus they are pointed out vnto vs. 1. Saints 2. And Beleeuers such onely and such all Two things are heere obseruable 1. The limitation to Saints and beleeuers onely 2. The extent to all that beleeue no doubt but to all Saints Saints in Popish language heare none but who are Canonized Among whom yet who doubts but may be found some damned Spirits sith in Canonizing the Pope may erre Amongst our people ignorant of Scripture Phrase none may so be eâ—â—eemed but those iust men whose spirits are now made perfect in heauen In the style of the holy Ghost All Gods people but professing sanctity are so named though more strictly such as by God Spirit are e 2 Cor. 7.1 purged though but inchoately from all filthines of slâ—sh and Spirit and are growing towards full holinesse in the feare of God The style is sometimes with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuen to men eximious in Sanctitie yet generally belongs to all Gods Children That to them onely belong the Glory that shall be reuealed Scripture Testimonies are plentifull hence it s called the f Col. 1.12 inheritance of Saints Wherefore also the g Heb. 12.14 vnholy and profane are excluded Reasons of congruence yee may obserue reading the Scriptures quoted 1 Ioh. 3 3. Apoc. 11.27 Vse If any measure of profanenes might breed wonder in these last times I should maruell to see Christians by profession men hoping for heauen and setting their face that way so generally auerse from Sanctitie so scoffing out of countenance the studie and endeauour of it Saith Peter considering the terrour of the last day h 2 Pet. 3.8 What manner men ought we to be in holy conuersations No measure should suffice S. Iohn weighing the purity of the Iudge and the condition of seeing him with comfort i 1 Ioh. 3.3 whosoeuer hath this hope purgeth himselfe as God is pure S. Iames expressing imperat Acts of sincere Religion thus points to vs our measure of sanctitie to keepe our selues k Iac. 1.27 vnspotted of the world S. Iude commands to hate the l Iude ver 23. garment spotted of the flesh S. Paul allowes not m Ephes 5.3 naming of any vncleannes without detestation Nice scrupulousnes about Ceremonies and such like trifles what wise man either loathes not or pitieth And yet cries woe to all that violate n Mat. 5.19 minima man datorum approuing euen precisenes in moralities so it be guided by prudence As to Saints so to belieuers is this glorie appropried places aâ—e plentifull see these pregnant Mar. 16.16 Iohn 3.15 16 17 18. whither Infidâ—litie be of more Negation such as in Pagans to whom the name of Iesus hath not bin heard or of euill disposition as in vnbeleeuing or misbeleeuing Christians it matters little ad poenam damni Though that of sense be greater to children of the Church Mistake not as if I thought the not knowing or not beleeuing in Christ shall be imputed to a simple Pagan as a crime to damne him Howbeit had he beleeued he had bin saued not beleeuing he perisheth in his Paganisme Vse I like pittie though it be a little foolish yet would haue no man wiser then his maker what if the body of Paganish Nations perish what when their Infidelitie in which they perish is muincible It s pittie of them they say And God seemes either not iust or not so mercifull Ans Pittie be it who allowes not o Rom. 9.2 condoling their miscarriage yet neither is God iniust in not shewing them mercie to saluation sith 1 that gratuitous 2 and hee p Eccl. 7.31 made them righteous 3 And they are inexcusably sinfull in violating the rules of naturall law reserued in their Notice But is God lesse mercifull Nay rather more q Rom. 9.23 to the vessels of mercie whom from among so many millions of men and women of equall condition in nature he hath selected to magnifie his mercie vpon The mercies of God are better prised by weight then by number of enioyers But we passe to the extent As to Saints and beleeuers onely so to all Saints for which is more doubtfull to all beleeuers doth this heauenly glorie belong That to all Saints these Scriptures are pregnant The inheritance belongs to r Acts 20.32 all them that are sanctified Beatificall vision to all that are f Mat. 5.8 pure in heart wherefore the sanctied are said to be t Eph. 4.30 sealed to the day of Redemption And the first fruits of the Spirit is called the u 2 Cor. 1.22 carnest of our inheritance Vse 1 They erre who extend Sanctification to Reprobates What say they to this Argument Euery sanctified man is glorified No Reprobate is glorified Ergo nor sanctified 2 * 1 Pet. 1.2 Eph. 1.4 Elected we are to sanctification of the Spirit suppose you to the common solaces of Reprobates 3 Or think we Christs merit and x Iohn 17.9 intercession by which the Spirit of Sanctificaon is procured intended to Reprobates 4 Not giuen them saith our Sauiour the y Iohn 14.17 world cannot receiue him But de his alibi the homonymies wherewith Aduersaries haue perplexed the question are elsewhere noted and explained Let Gods people make sure to themselues their sanctification they make sure their z 2 Pet. 1.10 election Vse 2 calling glorification Thus ye may in part discerne it 1 The lesse a Col. 3.2 earthly-minded the more sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 It s comfortable to see in our selues the b 2 Pet. 1.5 6. connexion of all vertues gratious to be failing in no gift or fruit of the Spirit argues our through our true sanctification 3 Especially if these things be in vs and abound c 2 Pet. 1.8 yea if they be but growing that argues life of grace in vs. 4 In exercise of them constancie and resolution is specially comfortable 5. Most when the motiue is obedience to the commander d 1 Cor. 13.3 Loue of the Inioyner and the end that the Author in all things may be glorified Mat. 5.16 The greater question is whither to all that beleeue for euen e Iac. 2.19 Diuels beleeue and wee read of f 1 Tim 4.1 reuolters from faith whose damnation is as certaine as if damned already in chaines of darknesse how then saith the Apostle this Glorie belongs to all that beleeue Resp Pardon vs a little to see if Schooles may helpe vs in this inquirie Of faith as of other vertues they make two kindes The one Acquisite the other Infused Acquisite such as may be wrought
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
y Psal 4.10 August ad Rom. 8.28 Care shall spring afresh thou shalt rise more vigilant circumspect zealous to make amends for former aberrations the ioint where it s broken when well set growes stronger see also 1 Iohn 2.2 Decaies in measure of feruour Resp Bewaile it and hereafter shun the occasions But there is who heales such breaches and hath ordained wherewith to z Eph. 4.12 repaire them when pride and contempt of weaker brethren and presumptuous confidence are chastened and humility againe succeeds the Lord shall restore thy measures as at the first cause thee to doe thy first workes and make them more at the last then aforetimes Small feelings of fauour Resp Walke we by sense why not rather a 2 Cor. 5.7 by faith as b Psal 22.1 Christ and Dauid his type against sense holding the conclusion God is their God who but beleeues what he feeles It s the speech proofe of glorious faith Though he kill me yet I le trust in him Iob 13.15 That nothing might be wanting to our comfort in holding fast the hope that is set before vs God hath couenanted not onely for the blessings but for the conditions that concerne vs to cause vs to walke in his statutes to support to restore to pardon without all nay from Satan and our own weaknes to set vs in possession of the purchased inheritance The Lord is faithfull But Atheists none deliberately question it It s his perpetuall stile the faithfull God which keepeth couenant and mercy Deut. 7.9 Dan. 9 4. Not a word goes out of his mouth but exactly is performed see Ios 21.45 23.14 2 Chro. 6.14 15. 2 Kin. 10.10 Circumstances exactly kept compare Gen. 15.13 Exo. 12.41 As his mercy extends not to good onely but to the froward so oft his faithfulnes to them that deale perfidiously in the couenant see Rom. 3.3 4. moral vertues of men are all in God eminentor our faithfulnesse other vertue what are they but raies of that Sun Explication we need here rather then proofe c 2 Pet. 3.4 Whence is the promise of his comming Resp Pieuisn Atheist I must he needes acquaint thee with the d Acts 1.7 times in an houre thou e Luk. 12.46 thinkest not of he shal come to take vengēnce of such Scoffers 2 And where is thy Reason vanisht I suppose with thy Religion Else thou wouldst see the inference absurd he yet comes not therefore will neuer come Where the performance of those promises of f 1 Tim. 4.8 this life and that to come made vnto godlinesse Resp Take them with their intended modus exactly they are performed 1 Temporalties not promised absolutely but with limitation to expediency with g Mar. 10.30 exception of the Crosse and reseruation of power to the promiser to h Psal 89.31 32. chasten delinquencies of his children 2 performance not intended alwayes after the letter but in the equiualent disiunctiuely vnderstand those promises either the particulars or something i Mar. 10.30 better if not peace yet patience if not wealth yet contentment so God breakes not promise but changeth in melius see supra Vse 1 Build we our selues firme in expectation of all good things promised so as they are promised seeme nature and ordinary course neuer so crossing to the performance So did k Rom. 4.18 19. 12. Abraham whose children we are while we walke in his steps the eye of faith sees farther then the meanes in spight of crosse meanes holds firm expectation of the promise There are foure degrees of Confidence 1 where are meanes competent and sufficient 2 where meanes weake and in eye of reason disproportioned to the effect 3 Where are no meanes 4 Where meanes are opposite and strongly repugnant to the promise Giue me that faith that rests on naked promise of God and thinkes it potent to breake thorough all impediments Next in prudence weight 1 the promiser hath reserued in his own power times and seasons 2 choise of meanes 3 chooseth oft vnlikeliest meanes 4 performes sometimes without meanes 5 sometimes by meanes extraordinary 6 and whiles against meanes This is amongst the diuine vertues which admit resemblance in the Creature part of that holinesse wherein the Lord requires his children to resemble him The faithfull and true God ownes not perfidious children Mans fidelity hath a twofold relation 1 to God Not onely God bindes himselfe to vs by promise becomming our debtor but we to God haue couenanted vowed obedience Lord how ready are we failing of what we seeke to charge God foolishly when either 1 we mistooke the quality or manner of the promise 2 else a thousand to one failed in our restipulation 2 To man and bindes l Psal 15 4. with losse to support credit of fidelitie Oh tell it not in Gath that our Christians are as Ieremies Iewes m Ier. 9 4 5. Euery brother will supplant euery man deceiue his neighbour when shall that golden age returne that the Argument may againe proceede Sacerdos est non fallet Christianus est non mentietur VERS 4. And wee haue confidence in the Lord touching you if you both doe and will doe the things which wee command you THE second euidence of Pauls loue confident perswasion of their constant obedience for its charitie that thinkes not euill belieues all good things of him it embraceth yet withall conceiue the words haue connexion with the former this as I apprehend they specifie reason of Pauls applying former comfort vnto them their due qualification what that is if you aske It s their obedience to their Pastors commanding according to God So that in the words are two things obseruable 1 due qualification is required in all them to whom these priuiledges of Gods fauour belong The rule of the Law here also holds priuilegium transit cum personâ wherefore in your reading obserue with mention of these blessed priuiledges vsually connexed either 1 limitation 2 Tim. 2. or 2 condition Acts 2.38 39. 3 or description of persons capable Gal. 6.4 or exclusion of others Apoc. 21.7 8. Vse Dolosas versatur in generalibus We I know not how sophisticate and gull our selues with onely supposed vniuersalities Christ died for all propitiats for the sinnes of the n 1 Iohn 2.3 whole world I am perswaded that death it selfe saues not so many in the Church as the mistake of the sentence occasionally damnes For all thinke you without exception What for vnbeleeuers and impenitents if you would heed it you shall finde many sometimes denotes all and all onely o Rom 5.19 many And the world for whose sinnes Christ propitiated is not the world that lies in wickednesse but mundus credentium the world of beleeuers as Saint Austin long since interpreted Christ is Author of saluation to them p Heb. 5.9 that obey him gaue himselfe a price of Redemption for many euen so many onely as beleeue in his Name Iohn 1.12 2 The