be Authors of such ciuile defection 4 The sinne specified as cause of Antichrists raigne and cursed efficacie in delusion is not r 2 Thes 2.10 receiuing loue of the truth c. 5 I am deceiued if Scripture any where vse the tearme to signifie any other then a spirituall or Ecclesiasticall defection from God Heb. 3.12 Isai 1.5 From Faith 1 Tim. 4.1 From Religion Acts 21.21 We haue consent of best expositors amongst Romanists of Saint Austin better aduised Estius ad locum de Ciuitate dei lâ—b 20. cap. 19. Refugam vtique a Domino Deo The defection then is spirituall Concerning it see these particulars 1 What it is To Thomas it sounds retrocessionem a Deo a going backe or departure from God with whom we haue had some reall appearing or graduall coniunction to whom we haue performed or professed subiection Three things especially there are that knit vs vnto God and whereby we testifie subiection vnto him 1 Faith 2 Religion 3 Obedience 1. Persidia 2. Ab ordine 3 Inobedientiae Accordingly they make three sorts of Apostasie 1 From Faith 2 From Religion 3 From Obedience The tearmes I keepe willingly varying in explication 1 From Faith as when a man forsakes the true doctrine of Faith whereof hee hath bin informed and which he hath entertained into his iudgement and profession and fals to Paganisme Iudaisme Heresie See 1 Tim. 4.1 2 From Religion as when hee forsakes the worship of the true God and fals to worship Idols as Achaz or from the true manner of worshipping the true God as the tenne Tribes vnder Ieroboam 3 From Obedience as when a man fals from morall practise to viciousnesse of life whereof see Mat. 12.45 2 Pet. 2.21 of whether or whether of all the Apostle must be vnderstood if any inquire thus let him thinke they vsually goe together in what order some other occasion may fitlier manifest Though commonly Interpreters limit to Apostasie from Faith and puritie of Religion 3 Meanes the Apostle of some particular persons Churches Prouinces Resp Rather of an vniuersall Apostasie of the multitude and maior part of the Christian world for otherwise reuolt of particular persons and Churches was not strange in Å¿ 1 Iohn 2 19. Apostles times when that here spoken of is intended to be t 1 Tim. 4.1 notorious and something u 2 Tim. 3.1 2. remote from the notice and sight of the generation then liuing more nearly coasting * Luc. 18.8 vpon the time of Christs second comming And hitherto is Consent 4 But what 's this Faith and Religion from which the reuolt shall be Popish Expositors many interpret of the Romish Faith and Religion and of the Obedience supposed due to the Bishop of that See as to the Vicar of Christ Saint Peters successor Worshipt might he be Resp But shew vs I pray what Scripture hath tyed vs to the Faith and Religion of Rome as it is Romana Must we absurdly thinke the Church in Scripture to sound nothing but the Church of Rome Faith and Religion denote the Faith and Religion of Rome Apagite 2 What when the Romish Church proues Apostaticall are we then tied to the Faith and Religion of Rome will you say its impossible for the x Mat. 16.18 promise and y prayer of Christ Resp The Church to which the promise is made is the Church Catholique of the Elect the Faith of Peter praied for is not fides quae Creditur but qua Creditur the gift of Faith in Peter and all Gods Children And that the Romish Church may proue Apostaticall doth not the Apostle more then intimate Rom. 11.20 Be not high minded but feare was no empty scarcrow an intimation rather of possibilitie and likelihood of their abiection z Luc. 22.32 if Papists themselues may be beleeued in the question of perseuerance Such Caueats to other of Gods people more then intimate their possible Apostasie at least as they generally apprehend them 3 What when the great Antichrist hath erected his Episcopall See vpon that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath begun to the Kings of the earth in the cup of damnable errours and doctrines of Diuels Are we then bound to adhaere to the Faith and Religion of Rome or shall it not be our wisedome to come out of that Babylon Apoc. 18.4 4 Their Apostasie de facto I spare to insist on Be pleased to compare the Doctrine of the Tridentine Counsell touching faith and worship with that extant in Pauls Epistle to the Romans thou wilt be ready to sweare the Citie that once was faithfull is now become an harlot that Bethel is become Beth-Auen As to the testimonies of fathers produced to euidence the prerogatiue of that Church read what that thrice reuerend Doctor Whitaker of blessed memorie hath fully answered this onely added 1 set apart you must the testimonies which Popes giue of themselues for what Court alloweth a mans owne Testimonie in his owne Cause 2 Beleeue not the Epistles Decretall to be theirs on whom they are fathered Bishops of those times were not so vnlettered so vntutored as in euerie page to doe Priscian violence Not so besotted as to send letters to the dead nor you must thinke so Propheticall as to alledge for testimonie the sayings of men yet vnborne As to other Fathers of Greeke and Latine Church they must be confessed to speake many things encomiastically of the Roman Church in their times cause they had then sufficient it being yet mostly orthodoxe Yet what seemes in their writings to sound as they would now haue the Bels to ring thinke and you shall not erre they spake rather from voluntarie reuerence then from opinion of necessary obligation Apostasie vnderstand from the Faith Catholique taught in Scriptures that is verbum fidei Religion what is in the written word prescribed All other thinke z Mat 15.9 vaine taught by the precepts of men When Paul said they should depart from the faith ment he from the faith of Rome or rather ment hee Rome as other Churches yea more then many should depart from faith Catholick See 1 Tim. 4.1.3 thou wilt think he pointed finger specially to Rome so sutable are their doctrines to those of Diuels there mentioned Lyâ—onus in 2 Thess 2. And thus doth Lyra expound this Text. Nisi venerit discessio primum Exponunt aliqui de discessione a Romano Imperio alij de discessu a Romana Ecclesià a quaiam diu est quòd recessit Graecia mihi videtur melius intelligendum de recessu a fide Catholicà 5. Is it past Resp Why doubt we haue we read Scriptures obserued the doctrine of Faith there taught the rule Matter Manner of worship there prescribed The whole world once groaned to see it selfe become Arian It might much more to haue seene it self become wholly Antichristian 6. When began it Where was it Who Authors of it Resp 1. Fond men must circumstances needs bee punctually showne else is it
be with vs to protect our persons to blesse our ministery 2 whatsoeuer our issue is yet are we to God a c 2 Cor. 2.15 sweet sauour 3 though we labour in vaine yet our d Isai 49.4 reward is with the Lord and our worke with our God 4 If blessing added such as we expect that 's 1 e 1 Cor. 9.2 seale to our sending 2 Meanes of our farre f Dan. 12.3 more glorious reward To the people I say as Paul g 1 Thes 5.20 Despise not Prophesie slight not this ordinance without which where it s granted h Pro. 29 18. none are saued Oh the subtiltie of Sathan to alienate mindes of people from this meane of their saluation forsooth none worse then those that runne after Sermons Take heede I beseech you yee be not entangled in crime little lesse then that of blasphemie if perhaps you impute the notorious lewdnesse of hypocrites to Gods ordinance as cause of it 1 Thus I thinke I may say of such people as Ieremie of his figs the i Ier 24 3. good none better the euill none worse 2 But this by accident onely and by secret iudgement of God not by natiue efficacy of the ordinance Know them that labour amongst you and haue them in singular loue for their works sake such especially as whose Ministery God hath blessed to your soules By them you haue 1 Christianity 2 honour of birth 3 saluation of Soules How k Rom. 10 16 Act. 10. 16. beautifull haue feet of Ministers bin to gracious eyes of ancient Saints Times are changed But who so professeth conuersion yea but confirmation and growth in Grace by our Ministery and yet delights in disgrace of our perso is publisheth to all men rightly iudging his no sound feeling the sauing power of our Ministery 2 The issue and terme of calling obtaining the glory of our Lord lesus Christ vnderstand it the same in kinde whereto Christs humanity is aduanced reseruing to him onely his priuiledge in the measure 1 Cleare vision of God perfit renouation of the l 2 Cor. 3.18 image of God into which we are now translated from glory to glory 2 Our bodies made m Phil. 3.21 like to his glorious body immortall in passible spirituall clad with glorious clarity and splendor 3 Our whole persons aduanced to be his n 2 Cor. 6.2 3. Assessours in the iudgement of Men and Angels Such honour haue all Gods Saints such glory doth Gods calling lead vs vnto Phil. 3.14 Vse Learne to endure the crosse to despise the shame o Heb. 13.13 to goe out of the world bearing the reproach of Christ It s p 2 Tim. 2.11 12 a faithfull saying if we suffer with him we shall also raigne with him and to be trembled at that is subioyned if we denie him he will deny vs. And q Rom. 8.17 heires we are of God coheires with Christ yet hac lege if we suffer with him that we may be also glorified with him And of the comfort thus farre follow the meanes prescribed for preuention of such errour VERS 15. Therefore Brethren stand fast and hold the Traditions which ye haue bin taught whither by word or our Epistle THe meanes are two 1 Constant cleauing to Apostolicall doctrine 2 Prayer to God ver 16 17. 3 The illation of the exhortation from former grounds may not be slighted Therefore stand fast wherefore because God hath chosen and called you and secured you from finall seducement How flowes the inference 1 Whither because God requires our endeauours to fulfill his Counsels that 's certaine truth Though the Lords foundation stand sure yet they r 2 Tim. 2.19 21 must depart from iniquity and purge themselues from errours of iudgement and life Though we know we shall appeare with Christ in glory yet must we Å¿ 1 Iohn 3.3 purge our selues as he is pure though the Regenerate sinnes not to death yet he t 1 Iohn 5.18 keepes himselfe that the euill one touch him not 2 Else would the Apostle terrifie from negligence by minding them of so great Grace of God bestowed vpon them As else where he minds Gods people of u Heb. 10.25 26 c. fearefull and irrecouerable state of Reuolters from Grace that I thinke not because he is more then opinioned of their Election and Calling and desires to rid them of feare of Apostasie 3 Or rathest doth he encourage and hearten them with hope certaine of attainment Certainly there is no such incentiue to constancy in Christian courses as is the certaine assurance of saluation Who so runnes as Paul not as vpon * 1 Cor. 9.26 vncertainties he runs with greatest chearefulnesse and alacrity 1 The loue of Christ whither wherewith he loues vs or wherewith we loue him hath in it in Pauls apprehension vertue little lesse then x 2 Cor. 5.14 compulsory 2 The taste and experience we haue had of the sweet beginning of eternall life in peace of Conscience ioy in the holy Ghost y Rom. 8.23 first fruits of the Spirit how doth it rauish affection and make it long and striue for the complement and consummation 3 And what so much duls affection or languisheth endeauour as doth desperation or doubtfulnesse Bernard desperatio dubietas Vse That me thinkes there are none so great enemies to the study of sanctity and constancy in gracious courses as such as beat of Gods people from assurance of saluation nor any more misunderstanding the nature and fruits of this Christian certainty 1 It s acquired by study of sanctity 2 Confirmed and encreased by constancy and growth in sanctity 3 Yea it selfe most inflames affection with loue of God and care to please him But we proceede to the Meanes prescribed to preuent seducement 1 Stand fast and hold the Traditions c. the exhortation as of some Captaine to his Souldiours stand your ground hold fast this principall weapon of your warfare the sword of the Spirit compare 1 Cor. 16.13 Ephes 6.14 What are these Traditions Resp Things deliuered to be kept doctrines especially which they had bin taught Traditions they thus difference by their matter 1 some are de fide or meerely doctrinall 2 some de moribus Ethicall as you may tearme them tending to informe a Christians life for morall practise 3 Some Rituall of externall rite and ceremony either in the worship of God or in the externall policy of the Church see 1 Cor. 11. 14. Here as Bellarmine those de fide moribus rathest vnderstood Which Paul yet distinguisheth by seuerall manner of deliuery 1 some were taught by liuely voyce of Paul or other Pastors 2 some by his Epistle both must be kept and holden mordicus Popish inference hence is this that there are matters of necessary faith and practise which are not contained in the written word of God Yet Paul assures Timothy 1 the Scriptures are able to make him z 2
Tim. 3.15 17 wise to saluation 2 to furnish the man of God the Minister to euery good worke of his calling 3 Wherefore wee are limited a Isai 8.20 to Law and Testimony 4 Wherefore also amongst fathers the Argument is of force It s not written therefore not matter of necessary faith or practise Scriptum doceat Hermogenis officina aut timeat vae illud c. Tertullian Adoro Scripturae plenitudinem In his quae apertè posita sunt in Scripturâ continentur ea omnia quae continent fidem moresque viuendi Austin alibi Credo quòd etiam hinc diuinorum Eloquiorum clarissima Authoritas esset si homo illud sine dispendio promissae salutis ignorare non posset Caetera vide supra Contents of Scripture you must vnderstand not onely what is expressed in so many letters and syllables but whatsoeuer may thence by manifest and necessary consequence be deduced sweetly b Lib. 5. de Theologid Nazianzen Quaedam sunt dicuntur in Scripturis quaedam verò sunt in Scripturis tametsi non dicuntur As that the father is vnbegotten is not expressed in so many syllables in Scripture yet is collected from what is written Thus informe your selues 1 Where generals are deliuered there are all particulars comprised in those generals intentionally deliuered because generals comprehend their particulars 2 Where principles and causes are deliuered there effects are also intended as being vertually contained in their principles 3 Where one equall is taught all of like reason is taught quia parium par ratio and where is par ratio there is par lex where is like reason there is like law So take contents of Scripture no instance of any point of necessary or but conuenient faith and practise can be giuen but what is deliuered in the written word As to this Scripture to children it will appeare to afford no Argument for their conclusion for what when it s yeelded they must hold fast not onely what Paul wrote in his Epistles but those things also which he taught them by liuely voice followes it thence that something of necessary faith taught in no Scripture Resp What if those other things taught by word were contained in other Scriptures then though as well written as not written in these Epistles yet no other thing then was written Act. 26.22 Testifying and saying nothing else but what Prophets and Moses spake should come to passe Else how Paul taught many things which he wrote not Resp Who doubts as other Apostles and Prophets but as Augustine what they taught and wrote not belonged rather ad vbertatem Cognitionis then ad Authoritatem Religionis Obiect But these of necessary obseruation Resp I yeeld it yet followes not the generall conclusion therefore something necessary not contained in any Scripture Pauls Epistles to Thessalonians are not all Pauls Epistles much lesse all Scripture There is Moses Prophets Euangelists and other holy men that wrote as they were c 2 Pet. 1.21 inspired by the holy Ghost in any of whose writings if Pauls dictates were contained it sufficeth to shew inualidity of the inference The paralogisme is too childish to deceiue wise men q.d. something of necessary faith was taught by Iames which is not contained in his Epistle as the Incarnation Passion Resurrection of our Sauiour Ergo No Scripture containes these necessary Articles of faith or Ergo something is of necessary faith which is not comprised in Iames his Epistle which who doubts and yet stands the conclusion firme Nothing is of necessary faith or practise but what is contained in Scriptures vniuersally taken we returne to Pauls purpose and heede his aduise as most necessary and anaileable to preuent seducement by Antichrist and other Heretiques to keepe vs close without sweruing to Propheticall and Apostolicall doctrine that is a a 2 Pet. 1.19 most sure word there while we hold vs we are safe compare 1 Tim. 6.3 4 20 21. 2 Timo. 1.13 14. and 3.14 15. Titus 3.9 Galat. 1.8 9. True but this doctrine was in part tradita onely not written Resp 1 Then was Irenaeus and other ancients deceiued whose sentence is that they worte the materials of what they preached and left them so to bee rule of faith 2 Yet who so could assure mee of any thing taught by Paul which hee wrote not I should not deny it greatest reuerence and credit Beatius est dare quà m accipere though I read not in Euangelicall storie yet I reuerence as Christs speach because Luke hath recorded it And that prophecie of Enoch mentioned by Saint Iude I doubt not to haue beene his prophecie But as to the Cardinals rules to trie Apostolicall traditions I finde them vncertaine For how will he assure mee That any the points betwixt vs controuersed and pretended to haue foundation vpon Apostolicall tradition were vniuerfally receiued by the whole Church When all ages haue afforded men most Orthodoxe that haue otherwise belieued and practised Once I am sure what they wrote is theirs what else they spake no authoritie can ascertaine me 3 The rule is certaine they deliuered nothing doctrinall to bee receiued that is contrariant to what they wrote for did not the same spirit guide their tongue that their pen What now When I finde direct or consequentiall repugnancie and contradiction twixt their pretended traditions and writings Must I thinke such traditions Apostolicall Heed what is deliuered by Apostles and Prophets sith vpon no certainetie thou canst be resolued except by their writings what they deliuer to be obserued there to hold thee fast without declining in all matter of faith and morall practise Vse 1 Lord that foretimes had beene so prouidently heedfull How doe I perswade my selfe Antichrist had beene yet to seeke his faith and religion Else so palpable in heresie and superstition as neuer to conuey his iniquitie in mysterie But whiles men thought to mend by adding to written prescripts and ouercredulously gaue way to titles Apostolicall withall grew wanton and luxuriant in glossing and inferring from the sacred text mixing withall their Philosophicall conceits and language ouer hyperbolicall vnwittingly they hatcht that Cockatrice egge whereout hath issued the Serpent of Papisme In euery age inclinations of doctrine are well obserued by the century-writers out of which rags of Fathers heedlesse opinions they haue patcht vs vp their Poperie Yet would God wee could by that harme learne caution I haue long obserued the c Apoe 11.3 two witnesses to Prophecie in sackcloth And learning of higher straine then what simplicitie of Scriptures affords to bee much affected by professed diuines Fathers who saue he that knowes them not but reuerenceth But it s strange when Saint Paul must be forced to accord with Saint Augustine else scarcely bee deemed Authentique Harsh when liberty is not permitted with reason and saluá reuerentia to dissent from their opinions Saint Augustine desired not to be so read nor did himselfe so read others Too too shamefull when
heard him teaching in other Churches or as falsely they might boast priuately imparting it as some secret to themselues how euer It s but the tricke of an Heretique to flye from verbum Scriptum to verbum Iraditum I meane where the doctrine is vrged as matter of necessary faith belike Apostles had forgotten the charge of their Master to i Mat. 10.27 publish on the house tops what they had heard in secret when they must whisper in secret the abstruser points of knowledge to the more perfect conceiling them from all notice of the vulgar Saint Austin makes mention of the Deuterosis Iudaeorum Cont. Aduers leg prophet lib. 2. cap. 11. which to them was a second Mishne equalled with Moses his written Deuteronomie Vnwritten traditions who doubts but pretended from Moses or some other great Prophet which they equalled with the Scriptures of the Law and Prophets Quid nostri The written word is but partialis Regula supplie it must haue from Tradition No nay for where else shall we finde Purgatorie Inuocation of Saints Adoration of Images Sacrament Reliques c. Thus I iudge 1 Euer since the Church had a word written she had in that written word a perfect rule of faith and practise perfect I meane protempore The quaere is vsuall all whither Articles of faith were increased in processe of time And is thus resolued they were not encreased noua addendo but implicita explicando Doth any doubt whether Moses related fully what was prescribed to Adam or Abraham to be beleeued 2 The Gospell which the Apostles preached they did afterwards by the will of God deliuer vs in their writings Irenaeus lib. 3. cap. 1. to be the foundation and pillar of faith perfectly and fully trow we Adoro Scripturae plenitudinem saith Tertullian Scriptum esse doâ—eat Hermogenis â—fficina Si non est Scriptum timeat vae illud k Vide Apoc. 22.18 In cap. 2. Aggaei adijcientibus vel detrahentibus destinatum Saint Hierome Quae absque autoritate testimonijs Scripturarum quasi traditione Apostolica sponte reperiunt at que confingunt percutit gladius Dei 3 Can we imagine the Apostles inserting in their writings paticulars many comparatiuely to those of necessary faith of no such consequence for knowledge would pretermit any thing concerning vs in the maine Credat Iudaeus Apella 4 But who can imagine their writings and Traditions are contrariant Ends of committing the word to writing see largely in Theophylact Kemnitius and others Ancient and Moderne and tell me how well this Phansie sorts with them Nor by Epistle as from vs. The third is letter Meanes he the former Epistle sent to this Church corrupted by audacious glosse of these false Teachers Rather some other forged by them and fathered vpon the Apostle why else in the close is the Apostle so carefull to Characterize his Epistles doubtlesse that the forgerie if any might thereby be discouered Such forgerie is no new thing in Heretiques and other Impostors Apostles yet suruiuing they published vnder their Names Euangelicall stories Ambrose on Luke mentions the counterfeit Gospels of Thomas Bartholomew Paul whose Authors he supposeth those many mentioned by Luke to haue attempted but without successe the narrations that concerned our Sauiour After-Times were not free from like Impostures But as any man gained to himselfe reputation of learning and sanctity in the Church so was his Name prefixed to the Pamphlets of seducing Teachers to gaine them Authoritie out of this shop came that booke of Hermes commonly stiled Pastor and those many counterfeit Fathers whose Authoritie is sacred amongst our Romanists Truth is scarcely any of the Fathers but their names haue bin made Panders to their superstition that where their indubitate writings steed them not counterfeit additions may procure them patronage What thinke you Is not the cause deplored which but by such base shifts cannot be supported Haue ye no written word for purgatorie prayer for the dead in all the indubitate Scriptures of Prophets Apostles but ye must flie to the Apocrypha Tradition apparitians of the dead c. for their foundation 'T will euer be true which Tertullian said of Heretiques they are Lucifugae Scripturarum I say as Basil Infidelitatis Argumentum fuerit Serm. de fidci Consessione lib. 3. cont lit petilian cap. 6. signum superbiae certissimum si quis eorum quae scripta sunt aliquid velit reijcere aut corum quae non scripta introducere as Saint Augustine Si quis siue de Christo siue de eius Ecclesia siue de quacunque aliâ re quae pertinet ad fidem vitamque nostram non dicam si nos sed quod Paulus adiecit si Angelus de Colo vobis annunciauerit preterquam quod in Scripturis legalibus Euangelicis accepistis Anathema sit But of the generall matter of the Caueat and Item against the meanes of seducement hitherto followes the particular errour As if the day of the Lord were at hand Is that an errour said not Peter the same l 1 Pet. 4.7 The end of all things draweth nigh And Paul the m 1 Cor. 10.11 ends of the world are come vpon vs. Resp 1 Some thus It s not farre off if ye compare the vtmost endurance with eternitie A n 2 Pet. 1.8 thousand yeares is as one day millions of yeares the perpetuitie of time scarce a point a moment in eternitie yet may it be farre off after the measure of Time 2 Comparatiuely night to the times foregoing Christs comming in the flesh not simply nigh 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appropinquat it draweth nigh that is Saint Peters tearme yet not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inslat not instantly to fall vpon the men then liuing as if they should not taste of death till they saw the Lord Christ comming in his glorie which seemes the conceit these meant to fasten on them 4 But why presume they to determine of times and seasons which God hath reserued in his own power nigh therefore so nigh What may we imagine Satans aime in venting such an errour in the Church seemingly so disaduantagious to his Kingdome The hearing of a Iudgement to come strikes Foelix with o Acts 24 25. trembling The terrible sound of the last trumpe which Hierome so continually sembled to himselfe Omnia tuta timco how did it make him feare where he was most secure Resp 1 Amongst libertines it occasions greater indulgence to the flesh as men willing to glut themselues with the pleasures of sinne because their time is but short Isai 22.12 2 Any errour in Gods children as an errour pleaseth the father of lies the seducer of the Brethren such especially as may tend to worke their perplexitie 3 The maine is this admit but one lye into Scriptures or Scripture doctrine August the Authoritie the truth of all fals to the ground The delay of Christs comming bred in those mockers p 2 Pet. 3.4 scoffing
Churches Councels Popes Authentique of selfe credit or must Faith be resolued vltimatè to them To the l Isai 8.20 Law and Testimonie Search Scriptures though k Acts 17.11 Apostles l Gal. 1.8 Angels teach you The foolish will belieue euery thing But the prudent considers his steps 3. Be not wise in your owne eyes but feare the Lord and depart from euill Pride securitie sensuality hazard to misbeliefe of such condition and quality haue bin antique Heretiques That they all might be damned c. 2 The penall issue damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudged for condemned frequent in Scripture Iohn 3.17 alibi passim shewes it their issue or Gods intention Resp. You may without errour thinke it spoken intentionaliter and not onely consecutiue God intends punishment of sinne and not onely orders a connexion betwixt them Howsoeuer it should seeme Antichristian errours Popish misbeliefe is such as shall damne their sectaries except perhaps God giue m 2 Tim. 2.25.26 Repentance to come out of the snare of the Diuell Saint Peter cals them n 2 Pet. 2 1. damnable heresies the words may be rendred damning or destroying heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul o 1 Tim. 4.1 Doctrines of Diuels Are any such taught and belieued of Romanists Resp What thinke you of Iustification in part by workes of the Law Is it not a damned a damning lye who so is in this Article but so erroneous if Paul say true he is fallen from p Gal. 5.4 Grace and Christ shall profit him nothing What of congruent merits afforded by nature of freedome and power natiue in the will excited to apply and determine it selfe to Gods gracious perswasion Is it not more then halfe Pelagianisme what of expiating sinnes of quicke and dead by pretended vnbloudy offering of Christ in their Masses I spare mention of errours in practise whose grounds yet doctrined are no lesse then hereticall to commit fornication is not heresie but vnchastity But to doctrine that its lawfull to commit fornication is to doctrine heresie to belieue it is to belieue the damned heresie of q Apoc. 2.15 Nieolaitans To worship God in an Image is not heresie but Idolatrie But to teach or belieue that God must may so be worshipped is to teach and belieue no lesse then destroying herefie To murther Kings supposed hereticall or Tyrannous is not heresie but Sacrilegious cruelty But to teach or belieue it lawfull or meritorious to doe violence to the Lords annointed is cursedly hereticall c. Vse 1 You may in foolish or rather cruell pitie promise life to impenitent Papists I meane that repent not their Papaisme besides all their other sinnes nor reuoke their errours for my part I belieue Saint Paul their errours in faith are such as shall damne them Saint Iohn that the r Apoc 19 20. Beast and false Prophet with all their impenitent sectaries shall be cast into the Lake of fire I aduise as Saint Iohn ſ Apoc. 18.4.2 Come out of her keepe out of her al ye the Lords people that loue your soules Saue your selues from that vntoward that cursed generation If Papists may be saued we haue needlesly separated if they hold the head the foundation in such sort and degree as to be capable of saluation Antichrist may be as Christ a Iesus to Gods people Their end if Paul say true is damnation 4 The cause is euident and the crime 's of that high nature that Iustice of God in inflicting such vengeance is easely discerned for 1 they belieue not the Truth 2 Haue pleasure in vnrighteousnesse De primo who belieued not the Truth Truth to which beliefe is denied vnderstand not euery Truth What if a man held as Anaxagoras that the Snow is blacke could he not be induced to belieue it white or as Copernicus that the heauens stand still without motion the earth moues and were refractary to all contrary perswasion Heretiques or Infidels you might call such in Philosophy howbeit diseredence of such truths doth not preiudice any in his saluation Truth vnderstand as Paul interprets the Gospell the word of truth which is the t Col 1 5. Gospell Eph. 1.13 so stiled either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the most excellent eximious comfortable truth God euer reuealed to man else in opposition to those shadowie resemblances wherein God presented Christs merits and benefits to the faith of Iewes in Sacrifices and other Ceremonies whereas to vs nakedly he hath afforded the realtie and truth of what they foreshadowed see Iohn 1.17 Grace and Truth came by Iesus Christ. Infidelity is of two sorts 1 of pure Negation such in Pagans and Turkes to whom God neuer yet vouchsafed the word or meanes of faith 2 of euill disposition when the price is put into the hands of fooles to get knowledge but they haue no heart the doctrine of faith vouchsafed but credence denied vnto it Such in children of the Church whereof apertly this Scripture must be vnderstood There are two kindes or degrees of it 1 Totall respecting the whole word of God all Articles of faith 2 Partiall where part of the Gospell some Articles of faith or something belonging to euery Article is belieued howbeit towards some points or the ful sentence of some one or more men are incredulous Example That faith in Christ was necessary to saluation false Apostles amongst Iewes denied not But that it alone or the obiect of it Christs merit entered our Iustification or made it perfit without workes of the Law they belieued not were therefore in part Infidels c. But is infidelity in any sort chargeable on Papists Behold they confesse to belieue the whole word of God in old and new Testament The three Creeds they admit entire into their faith how then may we charge infidelity on them Resp Two things I commend to euery one desirous herein to expedite himselfe 1 As in an oath imposed the forme is to speak Truth the whole truth nothing but the truth So in faith it s required that Truth whole truth nothing but truth be belieued If any thing but the truth be belieued they are falsified in their faith vt supra they belieue a lye If the whole Truth be not belieued they are culpable so far of Infidelity How Papists are falsified in their faith so as they are chargeable with damned heresie we haue shown before how they are Infidels notwithstanding their professed beliefe of all Articles of the Creed you may thus conceiue inasmuch as they belieue not all Articles in their full sense taken Thus in a word 1 The all-sufficiency of Christs meritorious passion they belieue not 2 Nor his propriety incommunicable in his office of mediation Exemp That Christ suffered vnder Pontius Pilate was crucified dead and buried went downe to hell Papists belieue but did not doe not Iewes so who doubts but they belieue the generall history of Christs passion as
against a graue Minister Dispoream if vpon examination they be found other that quarrell at Clasicall Preachers Lord that the Sages of our Church would seriously thinke of it our steeresmen pittie their poore brethren who climbe the Masts and draw the poope beare burthen and heat of the day how should they doe their duetie with ioy and the people be framed to conforme in Religion Might reason preuaile with lewdnesse and absurdity I would adde my aduise to these opposites And yet the most hare-braind amongst these absurd fooles would be thought wise The lewdest miscreant is affected with repute of honesty If Paul if Gods Spirit can iudge you are but absurd fooles lewd miscreants whosoeuer maliciously oppose to your Ministers or seeke to entangle them in the snare For all men haue not faith The Reason of prescribing this petition on behalfe of their persons q.d. And maruell not we desire your prayer for deliuerance for all haue not faith to restraine them from maligning the Doctrine and Teachers of faith Faith meanes he the morall vertue fidelitie That n Mat. 23.23 acception of the word is not infrequent in Scripture and thither bends the Antithesis But God is faithfull Rather sith the streame runs that way the vertue Theologicall yet withall suppose the other implied q. d. All are not faithfully or indeed that which they pretend and show for in faith For that he would be vnderstood of men in the Church professing faith I make no question 1 Idle had it bin in the Apostle to minde this people of Pagans and such like that they wanted faith selfely they knew it 2 Nor could their feare and discomfort which in the Antiâ—hesis he anticipates arise from any other then children of the Church professing to belieue Infidelitie is not all amongst Pagans faithlesnesse is as much in the children of the Church in many professing to beleeue many o Iohn 2.23.24 25. beleeued in the name of Christ when they saw his Miracles yet did not our Sauiour commit himselfe vnto them Durst not our Sauiour betrust himselfe with beleeuers A thousand liues he might haue put into their hands had they indeede beleeued in him But he who saw what was in them discouered infidelity lurking vnder the vizar of professed faith Want of imperate Acts of faith euidence it thus number them 1 p Act. 15.9 puritie of heart and life 2 q Gal 5.6 loue of God his ordinances and children 3 Deuotion 4 r 2 Cor. 4.13 Confession 5 Å¿ Iam. 2.14 15 c. Workes of Charitie and Mercie c. where these are not be bold to say there is no truth of faith be vaunts neuer so confident of Abrahams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Augustine wrote comfortably de perseuerantia sanctorum Vse 1 there is a Script bearing title de Apostasia sanctorum Stuffed with Examples of many supposed to haue reuolted from faith But it would be enquired whither these who t 1 Iohn 2.29 went out from vs were euer truely of vs. whither these who reuolted from faith had euer any more then the show of faith in Scripture men beare names of what they show and are not Quest Then what loose they Resp That which they seemed to haue the show of faith pietie u Luke 8.18 sanctity they carried in the Church I say not all Scriptures or instances may thus bee explaned yet doubtlesse many But the more ought we to blesse God for specialty of his grace to whom he hath giuen truely to beleeue in him For * Acts 17.28 being liuing mouing for sense and reason for x 14.17 food and raiment for raine and fruitfull seasons I cannot but blesse God and admire his goodnesse Lord y Psal 8.4 what is man that thou art so mindfull of him yet these are common to me with heathen many with Bruits For meanes of saluation and z 1 Iohn 5.20 minde to know him my heart is more enlarged to praise his mercy yet these are common to me with hypocrites in the Church But that he hath blessed the meanes to my soule to worke true faith and repentance vnfained now thankes be to God for his vnspeakable gift who can expresse the noble acts of the Lord or shew forth all his doings once I know 1 my merits no more then others my demerits haply as great as others 2 The same meanes of faith vouchsafed to the faithfull but blessed vnto me to make me faithfull 3 Impediments in me and opposites to faith as strong as in another 1 blessednesse of minde to conceiue the mysteries of his kingdome 2 pride of reason scorning to subscribe to anies Ipse dixit to rest on naked authority bare testimony of God himselfe expecting argument and demonstration to euidence conclusions Theologicall yea articles of faith But blessed be God who hath subdued these high thoughts to the obedience of Christ when thousands of others are shut vp vnder vnbeliefe For all men haue not faith Perhaps Paul meant to point them to the fountaine of this lewdnesse and absurdity in procuring the vniust vexation of himselfe and his Associates that is want of faith The source as of most sinnes so chiefely of persecuting the Ministerie had they faith but as the graine of Mustard-seed they could neuer grow so lewd or absurd to molest the instruments of their belieuing Had they knowne they would not haue crucified the Lord of glorie Did men belieue had they euer a 1 Pet. 2.3 tasted how gracious the Lord is they would neuer vexe the Ministers of God b 1 Cor. 3.5 by whom they belieue Rather c Rom. 6.4 lay downe their owne necks for their safety and preseruation Faithlesse Infidels and no better they shall euer be to me whom I see maliciously bent against the persons of their faithfull Pastors VERS 3. But the Lord is faithfull who shall stablish you and keepe you from euill THE words seeme intended to preuent the feare might arise in this people from meditating their owne danger in the Apostles as also the intermingling of false brethren faithlesse beleeuers with the Churches of God Though that be true you as I may iustly expect vexations and perils from such yet be not dismaied God is faithfull who will stablish you and keepe you from euill In which comfortable speech of the Apostle two things to be obserued 1 The Blessings as arguments of comfort propounded 2 Next the ground of the blessings Gods fidelity The blessings two both acts of the Lord towards his children 1 Stablishment that vnderstand their firme setling in gracious goodnesse so as vnmoueably to persist therein without defection compare 1 Cor. 1.8 Act. 11.23 Eph. 3.16 17. and that excellent parabolicall expression of it Mat. 7.25 2 Cautelously vnderstand it 1 Shakings and wauerings in the very purpose may befall vs by violent blasts of temptations Psal 73.2 13. 2 Intermissions of the exercise of grace may betide vs yet semen manet 1 Iohn
out of power of Nature by meanes attempered to the vnderstanding subsisting within the state of Nature As when a man assents to Theologicall Truths moued by humane perswasions as for reuerence or loue he beares to the Teacher or for miracles wrought to auouch them or for Reasons and Arguments potent in the eye of Reason to worke such perswasion Infused wherein the vnderstanding is eleuated aboue all its Naturals and illustrated by so diuine power that it giues credence to things aboue Reason leaning onely on the first veritie the truth of God the Reuealer this being the thing which makes him assent because God speakes and testifies it Infused it s called either by allusion to the g Ioel 2.28 phrase of the holy Ghost or because it s meerely from without there being no power Naturall in man to procure or receiue it saue onely that which they tearme obedientiall whereby man as other creatures is borne to obey Gods Action or his working vpon him to be made whatsoeuer he may be made by diuine power Of faith infused they make two kindes one formed as their tearme is by Charitie the other formelesse seperate from Charitie which they call formelesse not because it lacks matter or forme or any thing required to the nature of Faith for euen this Faith they say is perfect quoad speciam and is true faith in genere Naturae moris that is hath the true nature of Faith and is a vertuous qualitie But formelesse they call it when separate from Charitie because it wants what should forme it to the nature of a gratuitous or gracious gift or fit it to atchieue the superexcedent End eternall Beatitude or as Scots tearmes are it wants what should forme it to Acceptabilitie or as h De Iustif lib. 2. cap 4. Bellarmine to make it Actuous and operatiue In all this setting apart strangenesse of Language and their secret intention of making Charitie enter our Iustification me thinks the sentence is orthodox and consonant to Scriptures faith sauing workes by loue Gal. 5.6 And if a man say he hath faith and haue no workes i Iac. 2.14 can that faith saue him Thus vnderstand the Apostle All that beleeue I say not quocunque modo suppose by faith Acquisite as diuels and many professed Christians or by faith dead and vnoperatiue but al that beleeue with that faith which works by loue to all such belongs the glorie of Gods Kingdome Or what if we call to minde the three internall Acts of Faith which Thomas saith are all acts of one and the same habit of Faith 1 To beleeue God speaking in his word 2 To beleeue that he is God and a rewarder of them that seeke him 3 To beleeue in God that is as I interpret to rest and relye our selues by confidence and assiance on God and his Christ as onely Authors of Righteousnesse and Saluation In all such beleeuers will Christ be glorified in communicating to them the glorie of the Kingdome which hee hath promised To this purpose Scriptures speake pregnantly Iohn 3.16 36. 1 Iohn 5.10 11 12 13. c. Vse There bee who enlarge promises streiten precepts The promise of life they suppose made to all beleeuers howsoeuer entertaining into their Assent the doctrine of faith published in Scripture the faith required is supposed to be a bare and naked assent to diuine Reuelations without care of good life Against these is S. Iames cap. 2. tot and Augustine There be that streiten promises enlarge precepts alas to how much perplexitie of their soule As if faith required were of necessitie to be of all Articles and circumstances thereof explicite so firme and steddie at all times as neuer to conflict with Infidelitie to such faith onely in their opinion belong the promises But then said the Prophet in vaine he shall not quench the k Isai 42.3 smoaking flaxe Then that 's false that the Gospell requires Truth not perfection of faith and other vertues Then are not l 1 Iohn 2.1 2. Infants in Grace Gods children nor Christ propitiatour for imperfections in gracious practise And yet as he is Author of saluation to m Heb. 5.9 all that obey him though obedience be sometimes interrupted alwayes imperfect So will he be glorified in glorifying all them that beleeue I say not as Abraham onely with n Rom. 4.21 fulnesse of assurance but as the blinde man in the Gospell o Mar. 9.24 bewailing and praying against Infidelitie and doubtings Because our Testimonie was beleeued among you This clause included in the Parenthesis hath apparently this Scope to apply the generall forementioned to the comfort of these particulars among beleeuers q d. And this I say for your comfort because our Testimonie that is the Euangelicall doctrine to which we gaue Testimonie that it is of God sound credence and beliefe among you How that generall doctrine auailes to their comfort being so qualified you easily apprehend conceiuing the discourse on this wise All that beleeue the Gospel shall partake in that maruellous glory But you haue beleeued the Gospell therefore shall haue share in that heauenly glory But doth not the Apostle in this Application of the general to this particular people more then intimate that generals of promise or blessing or comfort deliuered in Scripture are intentionally meant to particulars rightly qualified Or that Gods spirit speaking in generall As thus when to all Saints and beleeuers hee promiseth the inheritance speakes he not to me in case I bee sanctified and a Beleeuer Vse That a man may wonder Papists should on this ground reiect particular Faith because wee lacke a particular word whereas truth is wee haue a word intentionally particular I pray tell is not the word of promise as particular as the word of Threatning or Command or prohibition Thus conceiue when the command is giuen to feare the Lord and depart from euill though Peter and Paul be not mentioned in the Command Is it not therefore meant to Peter and Paul Belike they are not bound to obey saue in what is commanded them by name When it s said you p Deut. 7.3.4 shall not ioyne mariage with the daughters of a strange God is it not all one as if he had said neither thou nor thou whosoeuer thou art When God threatens the q Pro. 23.21 drunkard to be clothed with ragges the r 6.26 whoremonger to be brought to a morsell of bread is it not applicable in the intention of the speaker to euery particular ingaged in those sinnes So when the promise runs whosoeuer beleeues and is baptized shall be saued why say we wee haue no particular word to beleeue that we are in state of Saluation When it s meant to euery particular beleeuer and we know or may know that wee beleeue To mee I assure you it sounds as particular in case of my Faith and Repentance as if our Sauiour himselfe should say vnto mee as to him in
Beza renders it illegality The terme is the same câ—osen by Gods Spirit to expresse the generall Nature of sinne 1 Ioh. 5. signifying priuation or want of that rectitude which the Law requires in our Nature and actions But is it all iniquitie or sinne that is carried in that mystery Resp Take view of their doctrined practises in deuotion to God Carriage to men to our selues Mentior if thou finde them not all in matter manner or natiue issues meerely and out of measure sinfull praying to Saints is it not Idolatrous worshipping God in an Image is it not superstitious Adoration of Hostes is it lesse then abomination What seemes most holy amongst them is their practise of pretended Mortification as they prescribe and practise it the soarce of all sinne sinne as thou wilt as oft as thou wilt keepe thy Tallâ—e of prayers fast pilgrim as the Priest enioynes satisfaction is made sufficient to Gods iustice quid ni peccemus and as Mountebankes drinke of deadly poyson hauing the Antidote so at hand n Apoc. 17.5 Infronte mysterium meretrix magna mater omnium fornicaâ—ionum abominationum Terrae Mysterium iniquitatis Doth already worke Whither you render agit or agitur or operatur or peragitur the issue is one The meaning is it was then in brewing If you wil say as Papists theÌ„selues expound in Antecessoribus Haereticis I repugne not Let them boast of such progenitors I confesse we cannot tracke them in euery point of their Faith and Religion in Apostles writings Rome was not all built on a day by degrees it had proceedings to that height whereto it s now growne Howbeit that Antichristianisme is antient as Apostles in the maine foundations of it this Scripture is pregnant Saint Iohn accordeth the o 1 Ioh. 4 3. spirit of that Antichrist is now in the world Idle trow you The busiest of all infernall Spirits that man is not iustified by Faith onely but by workes of the Law was taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faith is the beginning of Iustification workes the consummation there were then that taught and Galatians belieued Paul indeede p Gal. 3.1 befooles them for it yet so ancient is that Article of Poperie That by q Col. 2.18 Angels we must commend our suits to God as mediators of Impetration in Pauls time was broached in the Church of Colosse they should abase the Majestie of the Sonne of God to make him master of Requests to preferre petitions of sinfull men vnto his Father It sauours of more Humilitie to employ Angels in that Mediation Indeed Paul tells the Colossians giuing way to such Religion and Humility may without reuocation of such wicked errour depriue them of their reward Idem Howbeit so ancient is that point of Poperie In Pauls time were these Ordinances deliuered to obserue r Col. 2.21 Touch not Taste not Handle not Touch not a woman 1 Cor. 7.1 Taste not meate Handle not money meddle not with Secular contracts Indeed Paul in a refractarie spirit of singularity I warrant you blames Colossians as halfe Traytours to their Christian libertie in submitting to such Ordinances tells them they are Å¿ Col. 2.22.23 vaine obseruances no better then Will-worship shewes only of Wisedome yet so ancient are those points of Poperie But was affectation of Primacie in Church-men so ancient then haue we the heart of Poperie Saint Iohn mentions Diotrephes perhaps with some iniury to Peters chaire to haue t 3. Ioh. 9. affected preeminence primacie in such sort that St. Iohn himselfe must crouch and be contented to haue his letters slighted Indeed he threatens him somewhat shrewdly and calls him Pratâ—r Yet so ancient is that pillar of the Papacie Ver. 10. Vse That 's true of Tertullian Quod primum verum falsum quod posterius Ieremie accords it the old way is the good way Ier. 6.16 For my part I should put all questions of Faith and Religion to that issue what is found truly most ancient should bee acknowledged most true So be it as our Sauiour we count that eldest which was from the beginning and may thinke that nouellous of which may be sayd Non fuit sic ab initio Yet its true there is an ancientie of Errour within a day it s as old as Truth Reuealed to man For the diuell was a lyar a man-slayer from the beginning thinke not as the Manichees and Archontici of his owne being but of mans existence intentionaliter of his being sinfull actually And Papists much disaduantaged themselues when they made fathers errours th'hiâ—hâ—st originall of their Prescription They are but yesterdaies men in comparison to Simon Magus and such like coaetanei of Apostles Belâ—eue vs no more if wee suite them not with Patriarches such as Tertullian calls Philosophers whose heads were Gray long ere their fauoring fathers were borne but branded I confesse for hereticall prauitie I wish our people so wise as to make Scriptures the Rule of their faith to thinke of errours strengthened by custome neuer so ancient as Cyprian Consuetudo sine veritate vetustas erroris est Onely he which lets will let vntill hee be taken out of the way Will let is not found in th' originall but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequent as Mr. Beza noteth and without strayning supplyed see 2. Cor. 1.6 2.10 5.13 Th' other straines of Master Beza and other Neotericks about the varied signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as impertinent I omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is till he be remoued and taken away compare 1. Cor. 5.2 and Col. 2.14 Whither remoued hath been alreadie treated And then shall that wicked be reuealed then immediatly vt supra His Epithite deserues our notice and will leade vs by the hand where to finde him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that lawlesse one whom no lawes of God or man may keepe within bounds of duetie Gratian in his Decrees sorts vs with varietie of lawes of God and man Publique priuate positiue of Nature and Nations Customarie written vnwritten Ciuill Canonicall Of them all the conclusion after some debate is they are subiect to Popes Interpretation dispensation many to abrogation Hee is the u 1 Cor. 2.15 spirituall man who iudgeth all things all men himselfe is iudged of none and though he send plures animarum Currus ad Tartara no man may dare say Why doest thou so See supra citata ex Innocentio 30. Tibi soli peccani is their Motto Some fauouring flattering rather the eminence of Princes haue made it questionable whither they be bound by their owne lawes and lawes of their countrie neuer did any question whither highest Monarch were subiect to the lawes of God Deut. 17.19 Kings must learne to feare the Lord to kisse the Sonne Psal 2.10 11 12. he is Rex Regum and Dominus Dominantium Heere is a good fellow as the * Luke 18.2 vnrighteous Iudge nor reuerencing man nor fearing God at
pleasure dispensing yea cancelling the lawes of God for by his owne Traditions Vse Let that exorbitancie of this spirituall Tyrant encrease our detestation of his pride make cautionate against his bondage Woe to that land whose Princes Rule by absolute soueraignty not by lawes what differs that Regiment from Tyranny But woe and alas When they x Psal 2.3 breake the bonds of Gods lawes asunder and castaway those cords from them who is Dauid or the Sonne of Iesse Is scarce worth the name of Rebellion That of Pharoah is to bee trembled at y Exod. 5.2 who is IEHOVAH that I should obey his voice that onely suites his holinesse And of his description and Reuelation thus farre VERS 8. Whom the Lord shall consume with the spirit of his mouth and destroy with the brightnes of his comming HIs destruction followes The mention inserted to preuent the ouer-discomfort of Gods Children The degrees of it are two 1. Consumption 2. Abolishment Amplifications of Both By 1. Author the Lord. 2. Meanes 1. Of consumption the Spirit of his mouth 2. Abolishment brightnes of his comming That there shall be an vtter destruction and ruining of Antichrist and his Kingdome we hence learne not without much solace compare Apoc. 14.17.18 Whence you may informe your selues who this Antichrist is what his kingdome where his throne no other then Rome c. What the instruments who the chiefe worker of his ouerthrow c. And all that his pride or our infirmitie may obiect preuented for strong is the Lord God who iudgeth her Apoc. 18.8 Vse 1 Aeternae Romae is to Saint Hierom and Prosper the name of Blasphemy written on the fore-head of the Beast Hierom. ad Algas q. 11. Prosp ds prouid praedest cap. 7. Apoc. 13.1 No nay but Rome must be the Church against which the gates of hell preuaile not perpetually it must endure to the end of the world Oh fooles and slow of heart to beleeue all that the Scriptures hath spoken to dreame of perpetuity of that Synagogue of satan which the Lord hath begunne to demolish threatned vtterly to abolish Can you obserue hir already in her comsumption and with a proh dolor bewaile the daily defection of Kingdomes and Nations from hir and yet dreame of hir perpetuitie Estius in 2 Thes 2.4 But thus must they be blinded whom God will haue deluded With this hope let Gods people solace themselues so much the rather for that his day draweth nigh And let all Gods people the holy seed if any amongst them z Apoc. 18.4 come out of her that they be not longer partakers of her sinnes and receiue of her plagues Degrees of destruction 1 Consumption a lingring wasting of him and his kingdome See Psal 78.7 8. Iezabel this Queene of whoredomes is not at once cast out of the window first a Apoc. 2.22 into her bed of languishing Why not at once destroyed Resp With b Rom. 9.22 much patience God beares the vessels of wrath prepared to destruction These Reasons are of it God knowes to vse euill things well 1 Antichrist g Isai 10.5.12 as Ashur his rod to scourge his Church 2 His instrument of their triall See Apoc. 6.10 11. meanes of their crowne 2 Slay them not least my people forget it Psal 59.11 13. 3 The holy h Apoc. 18.4 remnant by sight of his languishing rescued out of the Iawes of death 4 That by these beginnings of sorrowes themselues if possible might be brought to repentence see Apoc. 2.21 5 There is a secret insinuation of spirituall Iudgement furthered hereby while they thorow indignation at the wrath and wan hope to recouer grow more obdurate in euill 6 Their last vengeance aggrauated by this occasion because those i Iob. 36.13 hypocrites call not no not when God bids them The meanes of his consuming the breath of the Lords mouth that some interpret the bare command of Christ without any ministerie of man others metaphorically to denote how easily the Lord shall worke it solo flatu oris if he but blow vpon him he is consumed Rather thus saith Caietane Spiritu Sermonis Euangelici c. the preaching of the Gospell called by the Prophet the rod of his mouth the spirit of his lips Isai 11.4 Agreeing whereto is that of Saint Iohns Angell hauing the eternall Gospell to preach and thereby to reduce the prophane and superstitious world bewitched by Antichrist to the true feare and pure worship of God see Apoc. 14 6 7. Euents accord it Not with sword or speare but with this k 2 Cor. 10.4.5 weapon of our warfare hath the Lord demolished the strong holds of Antichrist those high things exalted against the obedience of Christ. Read Historie of Luther in Sleiden Congruitie of the instrument you easily discerne when you consider the maine pillars of Popish Religion to be 1 Ignorance and 2 Errour easely as mists vanishing when but the beames of Truths light appeare to the world Vse 1 Oh the hypocriticall pretenses of their concealing Scriptures from notice of the people they are l Mat. 7.6 holy and pearles must not be hazarded to contempt of swine difficult and obscure the m 2 Pet. 3.16 vnlearned and vnstable may peruert them to their owne destruction But out vpon those blasphemies they are hellish the Scriptures a nose of waxe a Lesbian Rule a dumbe Iudge Inkie Diuinitie Spake Peter thus your pretended predecessour in the Popedome 2 Pet. 1. Truth is you know it well n 1 Sam. 5.3 4. the Arke and Dagon light and darknesse haue as good concord as Popish Faith and the Gospell Hence is the locking vp of Scriptures in an vnknowne tongue enclosing Interpretation to Rome verifying that Haeretici Lucifugae Scripturarum chiefely Antichrist Wonder you hence came his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his irrecouerable consumption whereof he yet languisheth As many as long for the prosperitie of Sion the downfall of Babylon pray 1 that the o 2 Thes 3.1 word of God may haue free passage and be glorified 2 That p Eph 6.9 vtterance may be giuen vs instantly to preach the eternall Gospell with q 1 Cor. 2.4 euidence of the Spirit and power 3 That daily God r Mat. 9.38 would thrust forth labourers into his haruest that if it may be we liuing may beare our part in the ſ Apoc. 19.1 2 3 Halleluiah of Saints at the fall of Babylon And shall destroy with the brightnesse of his comming The second degree of his destruction abolishment or vtter ruine at least eneruating in such sort as he is lest without power and efficacie Vnderstand it of his person place authority c. see Apoc. 17.18 19. whither of his doctrine and Religion also so that none shall be left embracing or professing it is another question where with I meddle not The meane of his vtter ouerthrow the brightnesse of Christs comming But denotes it the meane or not rather
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
I meane largely whatsoeuer hath causalitie or is a motiue to induce the Lord to choose Resp Thus I conceiue these gifts and their exercise to fall vnder the same ordinance of God with our saluation as meanes destined and so conducing to that end how then causes moouing to elect He hath chosen vs to bee holy Ephes 1.4 To be faithfull 1. Cor. 7.25 Vt essemus non quia eramus aut futuri erimus is Saint Augustines glosse 2 What sanctitie is that which mooues 1 That of nature It affordes none Quis dabit mundum ex immundo conceptum semine 2 That of grace Whither the measure incident to this life Or that perfect in the life to come 1 That of this life imperfect Isai 64.6 nor could it bee foreseene otherwise then it was to be 2 The holynesse of another life Wee are then extra statum merendi demerendi as being in termino quiescentiae where wee receiue and enioy rewards procure not reward or ought tending thereto 3 These all q Mat. 11.25 Exod. 1.4 flow from election as their cause And for sanctitie Arminians consent it had no causalitie in respect of election yet for faith foreseene are peremptorie that on it rests election and is ex fide praeuisà And why I wonder faith rather then charitie or other sanctitie 1 Is it more excellent Not saith the Apostle 1. Cor. 13.13 2 More perfect as it is in vs Nor that Luke 17.5 Mar. 9.24 3 Next is not it also part of sanctitie A prime ingredient Especially apprehended as they conceit it respected as a qualitie or act in vs and so auailing to election iustification saluation for that it iustifies or saues as an instrument and by vertue of the obiect it apprehends Christs righteousnesse they belieue not 4 Else how pleased it God out of his freedome to respect it more then other gratious qualities and to assigne it motiue to election Audio Indeed in iustification it auailes more then charitie hope penitence any other holy qualitie or action Accordingly its fitted to doe what its appointed vnto more then any other part of sanctitie that is to r Rom. 5.17 receiue the gift of righteousnesse for and by which we stand iust in Gods sight But that the Lord hath assigned it causalitie in respect of election where finde wee Rather an effect and fruit of election therefore no cause or reason or condition of it Take them therefore here mentioned and ment meanes of saluation not merites or so much as conditiâ—â—s of election And thence learne that howsoeuer the decree of election flow not from meanes yet implies it meanes congruent and hath execution thereby See Rom. 8.30 Eph. 1.3 4 5 c. 1 Wherefore obserue necessitie of them absolute to the obtaining saluation Hebr. 12.14 Marke 16.16 Luke 13.3.5 2 The decree is not onely of the end but also the meanes elect to bee holy predestinated to the adoption Eph. 1.4 5. and not onely to the inheritance 3 Knowledge of the decree suspended on the meanes 2 Pet. 1.10 2. Tim. 2.21 4 Vessels of mercie though for the time aliens from the life of God yet in the day of visitation called with a holy calling 2. Tim. 1.9 and so made meet to partake in the inheritance of the Saints in light Col. 1. Vse It wonders me to here the desperate inference Vse if I bee predestinate I shall bee saued though I neglect scoffe at sanctitie Reduce it thou shalt easily see a contradiction in the termes the predestinate vnsanctified or the vnsanctified of the elect shall be saued There are none such finaliter tales it implies to say it God elects to holinesse and not onely to saluation to saluation but by sanctification of the spirit More to see men professing knowledge of the decree and order of it assurance of their owne personall election yet to walke after the flesh By our studie of sanctitie we know our election 2. Tim. 2.21 2. Pet. 1.10 They lie to God and men who professe to know their owne election while they are Å¿ Tit. 1.16 abominable disobedient and to euery good worke reprobate yea from any good worke abhorrent of any holy gift destitute to any knowne sinne addicted The meanes specified are first sanctification Secondly iustification implied in faith The order seemes inuerted but thus conceiue sanctification though posteriour in order of nature yet is first in euidence and our knowledge trueth of faith title to iustification being not knowne of vs till wee feele the power of Gods Spirit sanctifying That sanctitie is a meane Scriptures are plentifull See Heb. 12.14 1. Pet. 1.2 Congruitie you will easily discerne if you consider 1 The t 1 Pet. 1.15 16. caller and chooser is holy 2 The habitation so holy that it u Apoc 21.27 admits no vncleane thing to enter 3 To damne deuils for vnholinesse to saue men though vnholy how had it lien open to exception and quarell of damned spirits There is sanctitie first * 1 Cor. 7.14 ciuile So children borne in vnequall wedlocke to Theophylact are called holy id est legitimate not spurious 2 Faederall so x Num. 16.3 all Gods people holy all of the Church visible 3 Sacramentall so Apostataes y Heb. 10.29 sanctified with the blood of Christ the Sacrament of it Baptisme 4 Opinatiue of Phariasicall hypocrites in their owne and other mens opinion holy 5 Reall and true called here the Sanctification of the spirit vnderstand not ours but Gods as Rom. 1.4 This the marke of election meane of saluation The nature of it is in two things 1 Purging our hearts from those vitious propensions naturall z 2 Cor. 7.1 from all filthinesse of flesh and spirit 2 Planting in vs as seedes of vertuous life holy qualities and inclinations a Gal. 5.22 fruites of the spirit as Paul stiles them This habituall holinesse according are their actes and exercise for they b 2 Pet. 1.8 suffer vs not to bee idle and vnfruitfull 1 A constant care and endeuour to c Iac. 1.27 keepe our selues vnspotted of the world 2 d 1 Pet. 1.9 Shewing forth the vertues of him that hath called vs in being zealous of euery good worke or as Paul to Titus expresseth it e Tit. 2 12. denying vngodlinesse and worldly lusts walking godly iustly soberly in this present euill world this they call actuall holinesse Beginnings onely are here vouchsafed the f Rom. 8.23 2 Cor. 11 22. first fruites and earnest of the spirit Consummation we expect according to Gods promise in the g 2 Pet. 3.13 new heauens and new earth wherein dwelleth righteousnesse its comfortable if wee finde truth though we want perfection of holinesse Notes of it thus number and so make election sure 1 It goes ouer the whole man the h 1 Thes 5.23 whole spirit soule body sanctified throughout else no part truely sanctified As the leprosie deriued from the first Adam hath defiled the whole
so the purification procured by the second Adam extends to the whole man 2 The more humble the more holy Matth. 1 1. suspect the gifts that i 1 Cor. 8.1 puffe vp and cause to swell the exercise which naught k Mat. 6.1.5 but vaine glory drawes out 3 The more sensible of defects the more holy with graces of sanctification growes vp and encreaseth sight and sense of wants wherefore the more perfect the more l Phil. 3.12.13 acknowledging imperfection 4 It s much to m Phil. 3 7 8. Psal 4 6. Colos 3 2. vnderualue all earthly blessings to fruits of the spirit the kingdome of grace and regeneration who but Gods spirit can so farre eleuate man aboue himselfe the rest see supra And faith or beliefe of truth the second meane ordered to the atainement of saluation Nature of it and what the truth mentioned is hath beene before explicated thâ—t it is a meane necessarie to saluation Scriptures are pregnant Mar. 16.16 Rom. 10.10 Apoc. 21.8 Act. 15.9 Whether sufficient and so a marke of election if any aske Resp Not seuered from sanctification can that faith saue him Iac. 2. Saint Paul intends it not This rule remember when gifts common are made euidences of saluation vnderstand them copulatiuely so that they haue connexion with other graces See 1. Iohn 4.15 and 5.5 Else as Halensis explicates intelâ—ectuall vertues faith knowledge are then sauing when they are affectiue haue influence vpon the affection command and draw the will See 1. Ioh. 2.3 Gal. 5.6 2 Consider it gradu eminenti though thou vnderstand it generall faith so its marke of saluation gift peculiar to Gods children who onely feele the conuerting and confuting power of the word and haue to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioyned Phil. 1.9 3 Take it cum exercitio efficatia in artibus elicitis aut Imperatis so a marke of election when it u Gal. 5.6 workes by loue o Act. 15.9 purifieth the heart emboldens to confession p Rom. 10.13.14 excites to deuotion c. 4 Propositions of the Gospel propounded in termes generall are intentionally particular and so to bee vnderstood hee beleeues not as the Gospel requires it selfe to be belieued who onely belieues Christ gaue himselfe a price of Redemption for sinners except as Paul hee belieue Christ loued him and gaue himselfe for him Galat. 2.20 Who so belieues the Gospel as true to him and particularizeth the generall to his owne person he onely belieues modo competenti And thus is beliefe of trueth a marke of election it being impossible for any reprobate or deuill thus applicatiuely to belieue because they want euidence q Rom. 8.16 testimonie of spirit whereout it issues Vse Pretious is faith more then gold that perisheth 1 Interessing vs to Christs righteousnesse 2 r Ephes 6.16 Quenching the fiery darts of the deuill 3 Å¿ 1 Ioh. 5.4.5 Conquering the world 4 Euidencing election 5 Making acceptable our weake seruices c. More then any grace assaulted by Satan in Gods children which is not the lest euidence of the excellencie of it the greater should be our care to nourish it Meanes are first meditations of Gods t Rom. 4.21 faithfulnesse and power Secondly obseruation of Gods mercifull dealing with others Thirdly registring our u 2 Cor. 11.10 owne experiences Fourthly vse of Word Sacraments Prayer and other deuotion VERS 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Iesus Christ THE second ground of comfort is their vocation a consequent and fruit of election yea euidence of it when its efficacious amplified first by the meane or instrument our Gospel Secondly the issue and last terme obtaining glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the which thing whither to saluation or sanctification and faith is no matter of curious inquirie refer it you may to the whole terme of election to sanctification faith so to the state of saluation 1 * 1 Ioh. 3.3 Inchoate fruition of it 2 Title and x Rom. 8.24 Rom. 5.2 certaine hope of consummate beatitude for so it followes to obtaine the glory of our Lord Iesus Christ. Intended it is to fill vp their comfort in assurance of election and perhaps anticipates what ignorance or infirmitie might obiect That the elect are secured from finall seducement wee easily belieue but are wee elected Resp Doubt not for God hath called you and thereby giuen euidence that he hath chose you to Saluation It s a certaine trueth efficacious calling is vndoubtful euidence of election See Rom. 8.30 2 Tim. 1.8 9. 2 Pet. 1.10 Those whom hee predestinated hee called all and onely with that calling which Saint Augustin out of Paul calles the calling secundum propositum perhaps intimating that the rest are outwardly called obiter onely for the elect sake with whom they liue intermingled hence in calling he is said to saue vs to set vs after a sort in possession of saluation vnderstand it when he calles vs vocatione sancta that is as I interpret sanctificanâ—e making vs holy therefore Peter bids make calling and election sure first calling from it thou maist easily ascend to assurance of election Calling implies two things 1. Inuitement to partake the grace of God offered in the Gospel formes of it yee haue euery where in Scripture y Isai 55.1 Hoe euery one that thirsteth come and buy without money z Pro. 1.22.23 Oh ye foolish how long will you loue foolishnesse Oh turne you at my correction I will powre out my soule vnto you this by the ministerie of man And who doubts but in many castawayes there is a secret according perswasion of Gods spirit to embrace grace offered I a Apoc. 3.19 20. stand at the doore and knocke b Isai 30 21. here is the way walke in it Farthered also many times by first benefits Secondly corrections outward inward but all in vaine to them in whom the seed of election is not That made our Sauiour say many are called few chosen inuited hee meanes but not preuailed withall so as to bee brought out of the power of darkenesse 2 Preualence and efficacious perswasion of the heart which in some degrees yee may obserue to haue place in castawayes 1 They c Heb. 6.4 are illightened brought to knowledge 2 To d 1 Tim. 1.19 generall faith 3 To a e Heb. 6.5 tast of the good word of God whence issues f Mat 13.20 receiuing it with ioy 4 Feeling powers of the world to come So that 5 there is in them velleitus g Num. 23 10. a willingnesse somewhat faine to bee saued 6 Outward h 2 Pet. 2.18.20 reformation for the time 7 Seeking and striuing to enter yet without successe Luke 13.24 What then is that worke of calling that seales to vs our election Resp When the heart is so preuailed withall that it s made what it s inuited to be
Aristotle and Plato must not illustrate onely or explicate but affront Saint Paul Of all I most wonder how the Barbarisme of Schoolemen hath regained reputation of highest learning and their mysteries seene higher then those Paul f 2 Cor. 12.4 heard in the third heauen their Sectaries more learned then hee that as g Acts 18.24 Apollos is mightiest in Scriptures Mine errour if yet an errour I le confesse Much pretious time I haue spent in them led thereto by these reasons 1 The high esteeme I saw them in with men whose learning and sanctitie I could not but reuerence 2 Next their promise of enabling rationally to conceiue highest mysteries of Theologie at least to defend them as more rationall then their contradictories 3 I found them in Moralities exact and distinct farre aboue the ordinarie rate of our Diuines 4 Why should a Papist in Schoole language be a Barbarian to me as I to him in the language of Canaan 5 Competently I seemed enabled to discerne betwixt good and euill 6 Conuersed in them not vt transfuga but vt explorator especially willing to see the harmonie like that of harpe and harrow twixt themselues and Controuersists of this time 7 Yet euer with this minde to subiect them to highest censure making Scripture my gnomen and canon after which to exact them Herein what I haue erred Lord pardon mee but sure it was farre from me to make them Lords of my faith or of my reason Nouices and Neophites onely I monish to bewarre of their inchantments lest their mindes bee corrupted from the simplicitie of the Gospel 2 Cor. 11.3 As to the people the monition is this to beware of h 2 Tim. 4.3 itching after nouelties and turning their eares from wholesome doctrine Where will you finde it but in Scriptures What when they tell you of fabulous traditions pretensed reuelations miracles and apparitions of Angels and men deceased Shall any mislead you from the written doctrine Gal. 1.8 9. Deut. 13.1 2 3. Luke 16.31 Oh fooles and blind 1 Here is i 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereon your soules may build 2 Here is k Rom. 14.4 comfort solid and what affords l Ier. 6.16 rest to the soule 3 m P Psal 119 9. Isai 8. Direction perfect for guiding the whole life what else seeke we Yet how wild and wanton are our heares growne Hee is no body now that tels what Peter and Paul Moses and Prophets haue spoken Who so can bring to their Athenian eares things strange and vnheard off though neuer so impertinent who so will walke in the Spirit and lye falsely hee shall bee a Prophet for this people So gat Antichrist footing amongst our forefathers and if euer by a postliminium he recouer his possession amongst vs by this meanes it will bee Hold fast the traditions you haue extant in Apostles and Prophets writings before them Poperie falles as Dagon before the Arke VERS 16 17. Now our Lord Iesus Christ himselfe and God euen our Father who hath loued vs and hath giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery good word and worke THE second part of the prescript for preuention of seducement prayer vnto God The carriage seemes to present it as a voluntarie act of Pauls loue on behalfe of this people The intention bends it farther to the forme of a prescript and is so to bee apprehended in as much as Paul on this occasion falles to his deuotion In his example hee prescribes what is most conuenient for them to procure their establishment Certainely it is a principall amongst our compleate Armour auailing to our standing in the euill day n Ephes 6.18 Praying alwayes with all manner prayers and supplications in the Spirit watching thereunto with all perseuerance as if it gaue life and strength to the whole of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Luke 17.1 2.5 Psal 51.12 1 Not onely the first infusion of grace is of God but to euery act and exercise of grace receiued is necessarie nouum auxilium 2 The giuer of grace the same is the perfecter confirmer stablisher of it 1 Pet. 5.10 1 Cor. 1.8 3 What feathers are we left to our selues when the least blast of temptation takes vs 1 Chron. 35.31 Mat. 26.74 Gal. 1.6 4 When we would doe good euill is most present with vs. Rom. 7.21 5 Not onely Iehoshuah but we all haue Satan standing at our right hand to resist vs Zach. 3.1 The Lord rebuke him had need bee our prayer ver 2. else whither fall we Luke 22.32 Vse It much ioyed mee amids the wauing and wauering of our winde shaken vulgus to heare the protestations and vowed resolutions of my people rather to die for Christ then to denie him Howbeit mee thought I wanted the eleuation and ascent of the minde vnto God Oh my deere brethren first thinke of the little o Rom. 7.18 hold fast goodnesse hath in our nature the no nourishment more then God is pleased to supply Secondly weigh how Adam and p Iude 6. Angels greater in power and dignitie fell left to themselues Thirdly consider how the q Mat. 26.74 Rocke of faith failed of an egregious presumer becomming a frequent denier of his Master Fourthly how soone g Galat. 1.6 Galatians were transported to another Gospel Fiftly minde who said it s a blessed thing to ſ Pro. 28.14 feare alwayes our owne infirmitie Sixtly how soone Dauid t Psal 30.6 7. was troubled when hee but fancied hee should neuer be moued Pray rather as Dauid hold thou mee vp and I shall bee safe and Lord u Psal 51.12 stablish mee with thy free spirit Humble deuotion preuailes rather then proud presumption See 2 Corinth 12. To it God giues answere my grace is sufficient for thee and * 2 Cor. 12.9 I will perfect my power in weakenesse To the rest thus let him that thinkes hee stands of all men take heede least hee fall 1 Cor. 10.12 Particulars obserueable in the prayer are first the persons to whom it s directed Secondly the grounds of assurance for audience Thirdly the blessings prayed for 1 Persons the Lord Iesus Christ and God our Father In Athanasius his time the inference was found Christ is prayed vnto as the Father therefore God equall with the father With good leaue of Papists it may passe current if to him as donour of grace the prayer be preferred 1 His stile is x Rom. 9.5 God ouer all blessed for euer 2 His properties the fame with those of the Father y Apoc. 2.23 ommiscience searching the heart and reines omnipotencie infinite wisedome c 3 Workes the same z Iohn 13. creation a Heb 12 3. sustentation b Iohn 5.17 gouernement of the creature Hold the conclusion firme against Arians 1 It assures thee of the c Heb. 9.14 1 Iohn 17. all sufficient value of the price