deniall of the maine Article that mille Artifex foresees his issue Let it once be entertained as taught in Scripture or by diuine Reuelation or by Apostolicall tradition that Christ shall come in a time prefixed the euent not answering how is all faith of all Truths taught shaken and ouerthrowne Saint Augustine to Heschius a man inclining to some such opinion out of an honest desire remembers this text of the Apostle prohibiting to giue credence to them who taught the day of the Lord was so instantly to come vpon this Reason is the prohibition Ne fortè cum transisset tempus August ep 80. quo eum credebant esse venturum venisse non cernerent etiam caetera fallaciter sibi promitti arbitrantes d◠ipsa mercede fidci desperarent We are not at least ought not be ignorant of Satans wiles 2 Cor. 2.11 See how cunningly he contriues errors intended to be conueied into the Church in this particular view his comming 1 Approach it hath as neare as an errour may haue to the truth taught by the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Peter appropinquat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instat say these false teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit me in the text of the Septuagint change but a letter pronunciation will hide that too read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea haue the full heresie of Arius that Christ is a meere Creature 2 Seemingly it tends as much as any thing to mortification and deuotion what more then the thought of Christs night approaching to iudgement be but a little erroneous about that Article he will be the first shal broach it how excellent is the regular vse of fasting meanes of mortification quickner of deuotion fast with opinion of satisfaction and merit he prefers fasting before Epicurisme like thinke of Prayer Contemplation c. Vse Learne hence to keepe strictly to the word of God admit not corruption of a word a syllable a letter be pretenses or likely-hoods of profitable auaile neuer so holy Saint Ambrose obserues that the little addition to the prohibition of the tree of knowledge made whither by Adam or Eue gaue hint to the Diuell to entangle the woman in opinion of Gods enuying them their good yee shall not q Gen. 2.17 eat thereof is all the Lord said nor r Gen. 3.3 touch it is the cautionate addition how is the Diuell aduantaged to fasten the opinion that for some speciall good in that fruit the Lord is so strict in interdicting it It s reported of Ioab that when his Teacher taught him to corrupt the text but in the vowelling he slue him without ransome the charge was to destroy zecher the memoriall of Amalech he read it zachar the males of Amalech for this he slue him The violent expressions were irregular else his zeale commendable The charge is strict not to adde nor alter nor diminish not to turn aside no not to the right hand VERS 3. Let no man deceiue you by any meanes for that day shall not come except there come a falling away first and that man of sinne be reuealed the sonne of perdition THe iteration of the Caueat where least he had not spoken home enough in the particulars mentioned he enlargeth to all men or meanes whatsoeuer tending to seducement The tearme expressing the euill cautioned against is changed before let them not shake or wauer you and so disquiet you heere not deceiue or mislead you from the tract of truth There is a diuellish method an ordinary progresse in misleading Gods people I am deceiued if Paul ment not here to expresse it 1 The iudgement is vnsetled and brought into wauering by plausible oppugning the truths receiued 2 Then followes naturally anxietie and restlesse disturbance of the Conscience through feares and doubtings no maruell when the minde affoords it no certainty whereout to frame the discourse for comfort 3 In this case worke the poore soule you may like waxe fitted it is to fasten on any thing true or false that may but seeme to promise comfort Sirs ſ Acts 16 30. what shall I doe to be saued q d. prescribe what you will I am ready to entertaine to execute it so be I may purchase tranquilitie of minde happy is he to whom in that case God sends his t Iob 33.23 Interpreter that one of a thousand to declare his Righteousnesse And a thousand to one but if he meet with an Heretique but palliating the cure he lies downe in his graue with that Heresie or superstition which he then first dranke in The Children of this world are wiser in their generation Luc. 16 8. then the Children of light Those Locusts of the bottomelesse pit haue ad vnguem this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Entertaine their discourse the first bout is about Religion in generall whither theirs or ours be the true next whither the Church must be iudged of by religion and doctrine or not rather Faith and Religion by the Church plausibly they plead the Church must guide vs to Faith not Faith to the Church That gained as it s easely from the vnlearned into a wilde wilderensse they send you to seeke your Faith which is the true Church where was yours before Luther and thunderclaps of swelling words then follow their Vniuersalitie Antiquitie Succession glory of Miracles with the like amazing the mindes of the heedelesse and simple Thus hauing set them in a mammering these Locusts turne to Scorpions vrging the necessitie of ioyning themselues to the Church wherein they may be informed of the true faith and right manner of worship shew miserie of them that are out of the Church their miserie in so long withholding themselues from Communion of the Romane Synagogue till at last Conscience apprehending the teriour is filled with anxietie and anguish knowing naturally the necessitie of Religion In that case let superstition or heresie prescribe it pilgrimage abdication of goods forsaking Countrie building of Monasteries c any thing is entertained that may seeme satisfactorie for former aberrations By this Act haue they robbed Parents of Children Husbands of Wiues Cloystered Kings and Emperours wrought wonders of the Almightie u 1 Sam. 28. cast contempt vpon Princes raised their Beggarselues from the dunghill till they now sit with Princes and inherit the throne of glorie I say as Paul * Ephes 4.14 15 Be not henceforth Children tossed to and fro and carried about with euery winde of doctrine by the sleight of men and cunning craftinesse whereby they lye in waite to deceiue But following the truth in loue let vs grow vp into him in all things which is the head As Peter x 2 Pet. 3.17 18. Knowing these things aforehand take heede we be not led away with the impostures of the wicked and fall from our owne stedfastnesse But grow in Grace and while meanes continue in the knowledge of our Lord and Sauiour Iesus Christ To him for our hither stablishment in
baked bread vpon the coles thereof I haue rosted flesh and eaten thereof And shall I make the residue an abomination Shall I fall downe to the stocke of a tree A deceiued heart hath turned him aside c. No whit lesse is Popish infatuation Semble to your selues a Papist prostrate before his breaden god Hee knowes it the Bakers composition sees toucheth tasts it bread cannot be ignorant it goes out at the draught Yet adores and prayeth vnto it saying deliuer mee for thou art my God So hath God z Isai 44.18 shut their eyes that they cannot see and their hearts that they cannot vnderstand Like may be obserued in many other their absurd opinions contrary to sense reason all sound Authoritie See it in that grand gull mother of all infatuation to the people 1 As an article of faith it must be holden that the Pope cannot erre dogmaticè in matter of faith propounded to the people to be beleeued though in life he may be a deuill incarnate in his studie and priuate iudgement an heretique yet in his publike decisions pronounced e Cathedrá hee is as Prophets and Apostles of vnerring spirit Such vertue hath that chaire had euer since the dayes of Pope Ioane 2 Next that to the Pope so resoluing the people owe caecam fidem as regulars to superiours blinde obedience what is if this be not strong infatuation 2 Pertinacie and incorrigible stifnesse paralell to that of hardened Iewes whom neither fulfilling of Prophecies nor power of Christs miracles nor euidence of truth nor sanctitie of his life nor blushing of heauen nor quaking of earth nor renting of temple nor any thing could bring from perswasion of the Messiahs temporall kingdome nor win to embracing of Iesus for the Christ of the Lord. No lesse is stiffenesse of errour in the vassals of Antichrist May we say in Papists Whom neither euidence of Scripture nor suffrage of Fathers nor consent of Councils nor blood of Martyres nor sword of Magistrate nor discouery of Antichrist nor consumption of his kingdome nor I am perswaded ruine of that Babylon can win from palpablest errour Vse 1 Wonder not to see Papists vnreclaimeable its strong delusion sent vpon them I know not how their very pertinacie preuailes with many and halfe perswades they haue cleare euidence of truth suffering for their religion to losse of goods of libertie of countrie of life Let me relate what once passed from a Papist after much conference and hot dispute brought to stagger halfe inclined to change his Religion that if he turned he would sure turne Puritan Sic vitant stulti vitia And why In them onely of all the party aduerse to Popery he had obserued some conscience because some suffering for their profession the rest he obserued slanderously I hope Time seruers In Religion as Cushi in policy a 2. Sam. 16.18 whom the Lord and this people and the men of Iudah shall choose his will I be Oh woe is me that euer it should be heard in Gath or published in the streets of Ascalon I hope I perswad my selfe better things of many That delusion should preuaile more with Papists then cleare reuelation of the truth with vs whose stile is Protestants But to the point 1 Not all stiffenesse is constancy there is pertinacy in errour witnesse those Priscillianists and Donatists of Austins time who chose rather to leaue life then to correct their heresie which gaue him occasion to remember from Cyprian Not the punishment but the cause was it that made the Martyr 2 And consider 1 how potently shame of seeming inconstant preuailes with many through ambition and vaine-glory to perish in their errour 2 How fitted to humour of nature that whole Religion is 1 giuing it share in the glory of Saluation 2 loosing those strict bonds of Sanctity wherewith truth bindes 3 how deepely fastned in their mindes that Principle is It s of necessitie to saluation to liue and dye in the Romish faith in subiection to the Bishop of that See What will not loue of Beatitude doe Skin for skin and all that a man hath will he giue for his life much more for his soule That no man should stagger because they are setled vpon their Lees the delusion is strong which is sent vpon them But obsecro per Iesum beware how you be carried away with the errour of the wicked and fall from your owne stedfastnesse least the Lord giue you vp to like infatuation and pertinacie in Errour There may be obserued in many that infidelis fiducia Bernard speakes of to complement with the Times in hope to keepe the minde free from taint of errour in confidence of at least Timely Reuocation But 1 hast thou a promise of returne 2 and not rather dreadfull threats of permitting to finall Apostasie 3 It s easie to headlong thy selfe as the Diuell tempted Christ from the pinacle of the Temple But canst thou then without miracle stay thy selfe from irrecouerable falling It goes as a Iudgement on their soules who thus run into errour to be giuen vp to pertinacie stiffenesse therein so stiffe as can neuer be altered Errare possum saith Saint Austin meaning through ignorance Haereticus esse nolo pertinacious he meanes in errour But if we sinne willingly after we haue receiued the knowledge of the Truth what lesse b 2 Pet. 3.17 c Heb. 10.26 iudgement may we expect then strongest delusion sottishest infatuation pertinacie incorrigible 2 The inflicter of the Iudgement God God shall send them strong delusion like phrases see frequent Isai 6.10 44. Exod. 9.3 doth God lead into errour or confirme therein Resp Efficaciter meane you Absit he neither deuiseth the errour nor propounds it to be belieued he is God of Truth louer of it Errour of d Iohn 8.44 lies haue another father 2 Nor inclines he the minde to assent or the will to embrace it God is not Author of that whereof he is vltor Fulgentius But when he is said to harden to blinde to deceiue vnderstand it thus As a iust Iudge 1 he giues libertie to Satan and his instruments to attempt to impresse it It s said the Lord was angrie with Israel e 2 Sam. 24.1 he moued Dauid to say Goe number Israel and Iudah yet elsewhere it s said f 1 Chro. 21.1 Acts 14.16 Satan stood vp against Israel and hee prouoked Dauid to number Israel g God permissiue Satan efficaciter or 2 Denies or withholds Grace which should hinder their giuing way to errour or 3 Withdrawes Grace giuen which onely hinders preuailing of Satan or inclination of nature to such errour or pertinacie therein Schooles thus God concurs to euill not positiuè but priuatiuè not efficienter but deficienter his Acts in these panae mirabiles as Caietane tearmes them which are so Gods punishments that they are also mans sinnes are three 1 g 2 Chro. 32.31 Desertion leauing to our selues 2 h Rom. 1.24.26 28. Tradition deliuery
any necessary Euangelicall truth capable of saluation may impenitents hope for saluation or is it penitence to delight in sinne or rather as g 2. Cor. 7. Gregorie Comissa flere flenda non committere Thus I conclude When Heretiques Infidels Impenitents are saued then shall Papists also be partakers of saluation In hac fide viuo spero moriar And of Antichrist thus farre as also of the two first maine parts of the Chapter Cauâ—at and Confutation of Errour followes the Comfort occasionally subioyned VERS 13 14. But we are bound to giue God thankes alwayes for you Brethren Beloued of the Lord because God hath from the beginning chosen you to saluation through sanctification of the Spirit and beliefe of the Truth Whereunto he called you by our Gospell to the obtaining of the glory of our Lord Iesus Christ TExt apparently intended to preuent the discomfort and feare of Gods people likely to arise from meditating 1 heauy wrath falling vpon sectaries of Antichrist 2 And potency of Antichrist to entangle in the Snare The ground of Comfort is their election forme the comfortable Argument thus if you please those whom God hath chosen to saluation shall not be seduced by Antichrist God hath chosen you to saluation Ergo feare not seducement by Antichrist The maior hath not onely amplification but as I conceiue implicite proofe from meanes which Election to saluation puts in all the vessels of honour to prepare them to glory they are 1 sanctification of the Spirit and 2 faith of Truth Graces opposite to the quality of Antichrists sectaries They are all 1 falsified in their faith 2 faithlesse towards Truth 3 such as finde pleasure in vnrighteousnesse and by consequent not elect to saluation Thus you may conceiue the frame Men sanctified by the Spirit and belieuing the Truth are out of gunshot of seducement by Antichrist sith he preuailes onely with men faithlesse and vnsanctified But all the elect are sanctified and belieue the Truth Ergo The minor whither of the principall or of the prosyllogisme hath proofe ver 14. They are called to sanctity and faith Ergo elected or ergo sanctified and faithfull supposing the calling to be effectuall Out of the text in grosse arise these documents 1 How carefull a Minister in prudence should be to anticipate the feares and discomforts of Gods children arising or likely to issue from mention of things so frightfull Speake to the heart of Ierusalem h Iude ver 22. put difference comfort the feeble minded so is the charge such the practise of the i Luke 12.32 great Shepheard of the sheepe of his holy Apostles and Prophets especially when iudgements spirituall that coast vpon certaine damnation are mentioned see Heb. 6.9 10.39 2 Tim. 2.18 19. 1 Iohn 5.16 18. Reasons 1 this part of the k 2 Tim. 2.15 Right cutting of the word sharing to euery one his owne portion 2 Necessity in respect of Gods children in whose cares the noise of things so frightfull is as the sound of thunder partly 1 through conscience of merits to share in like Iudgements 2 partly through feare of owne infirmity and naturall mutability 3 Remembrance or sight of many eminent in gifts become Apostles 4 Weake apprehension and assurance of Gods loue and their owne sharing in election 5 Dwelling too much on thought of potent Aduersaries weake measure of Grace 6 Forgetfulnesse or not considering the potency of their supporter with the like 3 And it s not our least inducement that hereby they are occasioned and excited to glorifie the grace of God in exempting them from that fearefull condition Vse The times I confesse are such as require the spirit of Iames and Iohn the l Mar. 3.17 sonnes of thunder to be doubled vpon Ministers so not secure onely but senslesse are most growne of spirituall misery and danger Howbeit there be that mourne in Sion that tremble at the word of God for such is requisite the temper and spirit of Barnabas the m Act. 5.36 sonne of consolation promiscuous promulgation of terror or comfort sorts not with that prudence God requires in his Ministers Next you may notice the maine ground of comfort Election so often in like case applied see 2 Tim. 2.19 Rom. 8.30 Luk. 12.32 Most fitly to seale vp solid comfort to Gods children sith they easely apprehend that n 2 Tim. 2.19 foundation sure that decree immutable and of infallible accomplishment Vse That me thinkes they are imprudently proudly cautionate who by their good wils will haue all mention thereof enclosed to the chaire in Schooles not once to be whispered in our Homiles ad Populum when yet 1 Gods Spirit is plentifull in publishing this part of Gods counsell to the people 2 Nothing more 1 deiects mans pride or 2 extols glory of Gods Grace in our saluation 3 Nothing is greater incentiue to Sanctitie 4 nor filles the new soule with more solid comfort Prudence in publishing none but allowes But they are ouer wise who wholly conceale it Nor doe they lesse erre and hinder comfort of Gods people who make the knowledge of it impossible in state of this life for then how comforts it It s not the decree but our apprehension of owne sharing in that grace that yeelds comfort to the soule what when the Maior is assented to the Elect shall not be seduced except I may assume I am elected how feeles my soule the comfort But de bis alibi The generall of the ground for comfort is this the Elect are out of gunshot of seducement by Antichrist and other heretiques compare 2. Tim. 2.17.19 Apo. 13.8 Mat. 24.24 1 Against such gates of hell preuaile not Mat. 16.18 2 Such sinne not vnto death Yet thus vnderstand 1 In matters of inferiour nature they may be mistaken building hay and stuble vpon the foundation 1. Corinth 3.12.15 2 In fundamentals also erre for a time but herein if they mistake sooner or later God reduceth See promise Phil. 3.15 Iohn 16.13 Finaliter they erre not in truths of necessary faith Vse I say as Peter o 2 Pet. 3.10 giue diligence to make calling and election sure that ye may haue comfort to hold fast the hope set before you p 2 Tim. 2.19.20 c. The foundation stands sure But haue eye to the seale it leaues this stampe or impression they depart from iniquitie purge themselues from these who are vessels of honor prepared to glory Thus of generals from the body and scope of the text particulars you may thus number 1 Besides the manner of propounding with 1 thankesgiuing to God and acknowledgement of obligation to that dutie whereof before There is 1 The blessing Election 2 The authour God 3 The time from the beginning 4 The motiue Loue. 5 The meanes of execution sanctification and Faith To which you may adde 6 The euidence effectuall Vocation verse 14. Q. What is election Resp The generall notion of the word in common apprehension is the
where hath the righteous bin forsaken Experiments God hath giuen vs in others experience of his mercie in our selues g Psal 77.5 Remember the dayes of old 3. God would by this meanes loose our hold-fasts on flesh and teach vs to h 2 Cor. 1.9 rely wholly vpon himselfe And of Pauls proeme hitherto the Consolation followes VERS 5. Which is a manifest token of the Righteous Iudgement of God that yee may be counted worthy of the Kingdome of God for which yee also suffer TWO grounds of their Comfort are here couched 1. From what their afflictions or patience signifie or manifest 2. From the end to which they are subordinate 1. They are an euidence or manifestation of Gods iust Iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some take appositiuè in Recto Casu referring it to the persons of Thessalonians afflicted you suffer and in suffering are a document or manifestation of Gods iust Iudgement Gods iust iudgement these apprehend the seueritie of his wrath kept in store for the wicked And if any aske how they in suffering or their sufferings manifest Gods seueritie in punishing the wicked thus they specifie and expresse themselues Reasoning a minori ad maius If God so seuerely chasten the mortified reliques of sinne in his children how much sorer vengeance hath he in store for the children of disobedience men that giue themselues ouer to worke wickednesse with greedinesse Probably they interpret Inferences of like kinde being frequent in Scripture If i 1 Pet. 4.17 Iudgement begin at vs what shall the end be of them that obey not the Gospell of God k Luk. 23.31 If they haue done this to a greene tree what shall be done to the drie confer Pro. 11.31 ler. 25.29 And certainly its true the sharpnesse of God towards his children in their leuiora delicta argues his extremer seueritie against the wicked in their wilfull enormities able to interpose nothing twixt them and his wrath nor bloud of Christ which they haue l Heb. 10.29 trampled vnder their feet nor spirit of Grace whom they haue despighted nor excuse from want of Meanes or time of Repentance nor claime of promise which they neuer had Grace to apprehend nor haue by obedience kept their restipulation That were they not all more then phreneticke horne mad neuer would wicked men insult ouer calamities of Gods children they being the looking-glasse wherein they may see resplendent their owne blacker fate But against this exposition are these Reasons 1. It s not said their persons or sufferings euidence the rigour or seueritie but the iustice of Gods iudgement 2. Nor in truth are the afflictions of Gods children in propertie of speech paenae vindictae or satisfactoriae But fatherly tutorings trials preuentions reducements c. 3. Afflictions spoken of are specially persecutions which no man thinkes punishments for sinne but troubles for righteousnesse 4. In explication of proceedings in this iust iudgement of God reference there is as well to the glorious recompence of the iust as to the vengeance of the wicked Thus I conceiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wel supplied by Master Beza and our translators by Asher which is that is which afflictions or tolerance of euils is a manifest token of the iust iudgement of God And looke to what followes you will easily apprehendment the generall iudgement to come here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the iust iudgement of God as elsewhere in one terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also is subioyned expression of particular proceedings referenced as well to good as bad Confer locum Rom. 2.5 6. c. That iust Iudgement I here vnderstand the Act of Gods distributiue Instice dispensing recompence according to the qualitie of euery mans person and demeanour Quest Why called Gods iust Iudgement Is there not Iustice in the present Gouernment of the world in the prosperitie of the wicked afflicted estate of the righteous Resp God forbid But what if we apprehend the Epithite giuen to the last Iudgement 1. with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. or in regard of the almost no mixture of mercie with Iustice then to be exercised Certainly in the present dispensations of Prouidence Iustice is so exercised that yet Mercie seemes to be predominant 3. Or because then shall be the fullest declaration of Gods Iustice which seemes in state of this life to be obscured in the present prosperitie of the wicked and pressures of the righteous Gods Iudgements said Austine are aliquando aperta aliquando occulta but semper iusta The Iustice of secretest dispensations shall then appeare to men and Angels And in this respect perhaps is the Iudgement of the Great day called the Iust Iudgement according to the Rule Things are said to be when they appeare or begin to appeare such as they are The greater difficultie is how th' Afflictions or tolerance of Saints manifests the iust Iudgement to come how followes th' Argument Gods children are now afflicted therefore there is a iust Iudgement to come Thus vsually its resolued 1. Else were they m 1 Cor. 15.19 of all men most miserable 2. Else God n Heb. 6.10 vnmindfull of promise to crowne their patience 3. Else vniust if he not onely deferre but take away the recompence of his Seruants stablished I say not vpon condigne nor so much as congruent Merits of Saints but on positiue ordinance of God and merit of his Sonne vt verbo dicam o Psal 58.11 Verily there is a reward for the righteous Doubtlesse a God that iudgeth the earth His Promise Nature Office of a Iudge oblige him to render it In this life it s not rendered therefore there is a iust Iudgement to come Apply we the whole to the Apostles purpose the Result is this A meane to patient and solace our hearts in that seeming ataxie and confusion that there be righteous to whom it comes after the worke of the wicked Contra is to cast vp our eyes to consider the Iustice of the Iudgement to come Then shall men p Mal. 3.18 returne and discerne betweene the righteous and the wicked as Salomon seeing like disorder I said in my heart God shall iudge the righteous and the wicked for there is a time there for euery purpose and for euery worke Eccl. 3.16 17. Truth is it s one end why the Lord thus orders the state of this world thereby to nourish in vs perswasion of a Iudgement hope and desire of a life to come Lord how lye we sucking at the earth longer then God is pleased to remember vs with his Rods And say of Earth as Peter of his little heauen bonum est esse hic yea more then Peter faciamus Tabernacula here let vs pitch our mansion Not onely Ieshurun when he was full wantonly kicked with his heele but Iedidiah growes lasciuious through abundance of peace In all things I admire the wisedome of Prouidence In nothing more then in Gods so ordering the state of his
men 3 The Rule or Motiue Iustice 4 Time of Retribution When the Lord Iesus shall be reuealed The generall of certain d Rom. 2.6 2 Cor. 5.10 Apoc. 22.14 Retribution according to our workes I passe by pointing onely with the finger to the places pregnant The seuerall Recompences apportioned to each sort are worthy our notice 1 To them that trouble you Tribulation Vengeance God hath in store as for all Impenitents so most certaine and grieuous for the Troublers of his Saints It was Cyprians obseruation that mans crueltie neuer raged against Gods Church but it had subsequent as an Acoluth some Remonstrance of extraordinarie vengeance from God in Warre Famine Pestilence or some such like euill Arrowes of the Almightie And who can name me the persecutor except penitent who euer died a dry death from the dayes of Cain to these of them who walke in his steps At least without some remarkable note of Gods eternall vengeance in hardnesse of heart or desperate horrour that make way to heauiest damnation Their soules I doubt not many frie in Hell their bodies shall one day be cast againe to their soules to augment their torment that as there hath beene betweene them Societatas operarum so there may be also tormentorum Vse I wish it seriously meditated by the generation of Ishmael whose hands indeed are now restrained from bloud yet hearts boyle with malice against Gods annointed ones tongues shoot out arrowes full of deadly poison against the Saints 1 You cannot be ignorant how the Lord hath protested the touch of them to be as the touch of the e Zec. 2.8 Apple of his owne Eye so tender 2 How our Sauiour interesseth himselfe so farre in their persecutions as to esteeme them f Acts 9.4 his owne 3 How you proclaime your selues the g Gen. 3.15 feede of the Serpent 4 Feele in your selues if shame would suffer to confesse emptinesse of Grace horrours and feares sometimes dreadfull yet are these but the beginnings of sorrowes Oh consider I beseech you consider that great day of Retribution wherein the Lord Christ persecuted by you in his members shall come armed with heauiest vengeance to be infled on such as trouble his As I thinke to Martyrs belongs the hight of ioy and glorie so to Martyrers of Saints the depth of hillish torments For them is reserued the blacknesse of darknesse for euer Tribulation to them that trouble The paranomasie or paronymie I thinke is not casuall nor meerely point of Rhetorique but inâ—ended to point at the Talio God holds in recompencing There is in Gods Retributions of euill vsuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retale in the same kinde God cals men heare not They shall h Pro. 1.24.28 â— call and crie and God will not heare Afflict not the fatherlesse and widow if so i Exo 22.22.24 your children shall be fatherlesse your wiues widdowes subiected to like afflictions k Iac. 2.13 Iudgement there shall be mercilesse to him that will shew no mercie trouble to the troublers of Saints See Iude 1.6 7. Vse So that in their owne Courses the vngodly may see their owne fate In their owne kinde God will repay them Doe they loue cursing It shall l Psal 109.17 18 19. come to them as the girdle about their loines so close And as oyle so shall it pierce into their bones You that are so rigorous that no moat of your Brother can scape your censure of insinceritie Take heede you finde not men onely but m Mat. 7 2. God as Criticall in his Censures But why is this interlaced in the Comfort Is it may it be any solace to Saints to see their persecutors vnder vengeance Ans Whither in what sort with what Cautions Gods Children may take Comfort in the destructiâ—n of the wicked is an ancient quaeree Dauid n Psal 58.10 The Righteous shall reioyce when he sees the vengeance In heauen is heard an o Apo. 19.6 7. Alleluiah at the downfall of Babylon p 18.20 Holy Apostles and Prophets are excited to reioyce because God had auenged them on the Whore Yet 1. in miserie as it is miserie no Saint reioyceth But 2. as thereout results glorie of Iustice Power Truth to God the auenger of their obstinacie 3. As in their owne exemption from like obstinacie and damnation they see the specialtie of Gods Grace to themselues 4. As they obserue the Lord interessing himselfe in their quarrell and so testifying how pretious the death of Saints is in his sight herein they finde cause of solace and reioycing 2 And to you that are troubled rest The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred vsually refrigerium Refocillatio that is in our English Refreshment Answering to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostle Acts 3.19 Interpreted to denote our Cessation and quiet Resting from trouble There q Heb. 4.9 remaines then a Rest to the people of God They shall t Isai 57.2 rest in their beds They Å¿ Apoc. 14.13 rest from their Labours Of it you may conceiue three degrees 1 From the hurt in this life 2 From the smart or sense at death 3 From the touch of euill after the Resurrection Vse t Iac. 5.8 Patient your hearts sith the comming of our Lord the day of full Redemption of perfect tranquilitie draweth nigh There is amongst vs a generation it seemes of Ishacar u Gen. 49.15 Rest they say is good It is good if it be good but here is not our Rest remember what * Luc. 16.25 Abraham said to the Glutton And how terrible is that threat of our Sauiour x Apoc. 21.8 to fearefull and vnbeleeuers of no lesse then fire and brimstone for euer to them that for loue of ease or feare of trouble haue bid farewell to faith and feare of God With vs. Apostles and Prophets or if there be any more eminent then they in the glorious Kingdome of Christ with them we haue our partnership in that Beatitude our paritie in this piece of it Resting from Troubles They come from East and West and sit downe with y Mat. 8.11 Abraham Isaaâ— and Iacob those worthies of Patriarchs in the Kingdome of heauen Panam damni they say in Hell All equally suffer as much Paganish Infants as Christian Rebels or Reuolts though paena sensus be proportioned to degrees of sinning And in heauen all equally haue rest from labours meanest Christian as most glorous Martyr And in this respect the denarius diurnus is equall In beatificall vision some haue greater some lesse claritie according to their diuers measures of sanctitie and puritie of heart Vse Animate we our selues with this meditation vnder the Crosse though by the world counted the skumme and of-scouring of the earth Though by some of Gods owne through partialitie ouerlooked and counted scarce worthy to be set with the dogges of their flocke yet 1. God hath z Iac. 2.5 chosen vs also
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
may must be furthered sith to the execution God hath also fitted and ordered meanes for our vsing and so combined and linked together his owne intentions and our gracious endeauours that by them and not without them his intentions are fulfilled Gregorie g Dialog l. 1. c. 8. Ea quae Sancti viri orando efficiunt ita praedestinata sunt vt precibus obtineantur Wherefore our Sauiour himselfe praies Father glorifie thy Sonne Iohn 17 5. Vse The inference and relation is desperate forlorne and without hope of Saluation are the men that make it If I be predestinate I shall be saued how prophanely so euer I liue contemning Word Sacraments Prayer all Religion Know Predestination is of persons meanes end of h 2 Thes 2.13 persons to Saluation by Sanctification of the Spirit and faith of truth puts in the persons care and abiliâ—ie to vse the meanes leading to saluation And so puts them that ineuitably they follow in euery one predestinated so combines them that buâ— by those meanes none is or can be saued As Paul to his fellow Sailers from the mouth of the Angell Not a haire of your heads shall perish And yet except these abide in the Ship yee cannot be safe Acts 27.31 To Gods people I say as Peter i Acts 2.40 Saue your selues from this vntoward generation 2. He that made thee without thee will he saue thee without thee The Regenerate sinne not vnto death yet k 1 Iohn 5.18 keepe themselues that the euill one touch them not 1 Such vse of meanes euidenceth our election 2 Pet. 1.10 thereby we make it sure to our selues 2 Is via ad salutem the way to saluation Ephes 2.10 2 Thes 2.13 Absolute tye there is none vpon God obliging him to the course established yet voluntarilie hath his wisedome limited his power in the executions thereof according to the good pleasure of his will On vs I am sure the bond lies to worke out our saluation with feare and trembling Phil. 2.12 Of his goodnesse Truth is But Gods goodnesse and selfe-propension to the eternall good of his chosen nothing had place of motiue to induce the Lord to purpose our Saluation The questions are ancient whither Gods Predestination hath any cause And whither there may be assigned any merits of Predestination Thus is the vsuall explication something there was that had reason of a cause finall the l Eph. 1.5 6. praise of his glorious Grace Nothing in vs out of God which had the reason of a motiue or merit to induce the Lord to elect or predestinate 1 In state Naturall we were all equall Iacob and Esau Peter and Iudas Isaac and Ishmael In that corrupt masse which they say God predestinating respecting cause of Reprobation was equall in all of Predestination none more in one then in another 2 As for our state Gracious it issues wholly from Predestination as from the Cause Hence is our Faith our Repentance our Sanctification and obedience To this accord Saint Augustine Prosper Fulgentius Schoolemen and Controuersists almost all of any respect in the Church m Par. 1. Art 23. Con. Gort lib. 3.1611.163 Scholast ad 1. dist 41. Thomas Scot Bellarmine And if there be any amongst them relishing of any sound Iudgement Subtile Arminians pretend they assigne to faith no causalitie in respect of Election onely faith foreseene is a precedent condition and something prerequired to Election Yet the same men say that election doth niti fidei praeuisae and election is ex fide prauisa obsecro vos deale candidè speake plaine English had God in Predestinating respect to faith foreseene as to a motiue inclining him to choose Peter rather then Iudas why mince you the matter with the tearme of a condition prerequired when as if it were any way Ratio eligendi the Reason inducing to choose this man rather then another it had apparently the Nature of a motiue to God causing him to passe his Act of choosing on this man rather then another In matter of Predestination wisdome of Superiors hath iustly limited vs Nouices wherefore I forbeare large handling This onely to the question Passeth the Act of Gods predestination vpon Faith or good vse of Grace had God predestinating any consideration of Faith Resp As of a meane of saluation or qualification of them that should be saued none doubts As of a merit or motiue to predestinate no man but Pelagian will affirme Vse As Moses to Israel n Deut. 9.4 Say not its for thine owne righteousnesse 1 In o Eph. 2 3. Nature as Adam afforded it thou wast childe of wrath as others 2 Before calling hadst thy conuersation as other Gentiles p Tit. 3.3 seruing the lusts and diuerse pleasures Canst thou say any thing but mercie and speciall loue of God inclined him to call thee how then to elect thee 3 Since calling how q Iac. 3.2 many haue bin thy interruptions of holy Courses faintings of faith languishings of deuotion 4 In the best seruices r Iâ—ai 64.6 pollutions no lesse then menstruous Let these things humble thee so sarie as to worke confession of thine owne indignitie Excite thee to endeauour comprehending and thankfull acknowledging the infinite loue and goodnesse of God in thine election especially seeing so many millions of men and Angels neglected thy selfe of meere mercy chosen a vessell of honour And the worke of faith with power The tâ—ird member of the petition supply the sentence thus â—nd fulfill the worke of faith What is this worke of Faith Ans Say sâ—me learned faith it selfe which is Gods worke in vs the Hebraisme indeed is not vnusuall Rom. 4.11 the signe of Circumcision that is Circumcision which is a signe And its true not onely beginnings of faith but euery increment and addition to the graduall quantitie of it is Gods worke in his Children You may adde that to the continuance exercise encrease of it is requisite a diuine power sith it s shaken by so many potent Aduersaries Satans winowings diuine temptations humane infirmities There be that vnderstand Charitie and the works thereof And its true Å¿ Gal. 5.6 faith workes by loue and by such workes is the Name of the Lord t Mar. 5.16 glorified others perseuerance But reflecting vpon what Paul hath 1 Thes 1.3 where he ascribes to faith worke to loue labour to hope patience I am inclined to thinke he meanes here by the worke of faith some worke speciall and eximious issuing from faith as labour from loue patience from hope The rather for that to the persitting hereof he praies manifestation of diuine power and vertue as if thereto were râ—quired some speciall hand of God for our support and enabling to performance Acts or workes of faith you may thus number 1 Elicit ipsum Credere Deo Deum in Deum 2 Imperate u Acts 15 9. puritie * Gal 5.6 charitie x Rom. 10. deuotion Truth is all vertues all Actions of all vertues
Regularâ—y performed issue from Faith Therefore say Schoolemen Faith is not onely it selfe a vertue but mater radix Auriga omnium virtutum yet meethinkes I see not in all these what Paul may bee thought to call the worke of Faith with such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eximious and Heroicall worke of Faith to the complement whereof Paul requires manifestation of more then ordinary diuine power There is leaue and pardon also I hope to bee giuen to coniectures when they are founded on probability and are made with humble submission to Church Iudgement Mistake I Or doth Paul meane that exterior act of Faith Confession of the Faith and Name of Christ in daies of violent persecution Certainely it is an heroicall worke of Faith a worke of no lesse then Heroicall Faith in such times to hold fast the confession of our hope without wauering To you its giuen not onely to beleeue but y Phil. 1.29 to suffer for the Name sake of Christ Mee seemes he makes it something more excellent then Faith it selfe to suffer for Christs Name more eximious I meane not onely in genere boni but in genere magni Suffer affliction according to the z 2 Tim. 1.8 power of God Certainely its a diuine power that must support in so great a fight of afflictions But is this opus fidei Aske the Apostle Through a Heb. 11.33.36.37 Faith they had Tryals by cruell mockings were stoned sawne asunder flaine with the sword But b 1 Iob. 5.4 Faith nothing could get such victory ouer the world But for Confession of Faith they had endured none of these hardships This then seemes that which Paul prayes for That as they had hitherto with constancie and courage borne vp in constant Confession of Christ and his Gospel notwithstanding the many Tribulations and persecutions they had endured So God would please still by his power to support and enable with like constancie to hold fast their Confession till they came to the complement of Christian patience and fortitude Martyrdome it selfe and resisting against sinne to the shedding of Bloud in case the Lord should thither call them The niceties of inquiry vsuall amongst Schoolmen I willingly pretermit Such as that is whether confession of the doctrine of Faith be properly an act of Faith or not rather of fortitude And how an act of Faith whither Physice or moraliter Therein who lusts to busie himselfe may see what c Thomas his Commenters say 2. â— 2. ae q. 3 Art 10. I take for granted that its a worke and office of Faith to confesse the knowne Truth in times of extreme persecutions Testimonies are frequent See Romanes 10.10 2 Corinthians 4 1â— Matth. 10. How farre wee stand bound to the office and performance thereof is matter of profitable inquirie And in these times though peaceable yet seeming to portend our triall sâ—mething necessary Thus is the Resolution for the generall That being a precept affirmatiue though it binde semper yet it bindes not ad semper nor is absolutely necessary to Saluation to be actuall performed saue onely pro loco tempore Suppose when omission of the duty drawes with it neglect of honour due to God or of edification and furtherance in Faith to Brethren 2â— 2 ae q 3. Art 2. Scholast in 3um distinct 23. See d Thomas and his Followers Or thus the precept touching confession may two waies be conceiued Negatiuely binding not to denie Affirmatiuely binding to confesse Not to deny the Faith at any time we are bound in all times vpon paine of damnation Whither this denyall be by words or deedes or signes they are all coincident 1. Christ thunders speakes not to such Hee that e Luc 9.26 denies mee before men or is ashamed of mee and my Gospell him will I deny before my Father which is in heauen 2. The teares were f Mat. 26.75 bitter wherewith Peter washt away this sin 3. Church Censures were in all times seuere against such admitting none therein faulty to Reconcilement but after longsome and heauy penance 4. No maruell it being simplicita ex se malum and drawing after it so dangerous consequents Now when or in what case wee are bound to actuall and open Confession of Faith vpon paine of damnation I suppose still the times of violent persecution is matter of more curious inquirie Measures and Rules heerein some thus assigne Such Confession is sometimes an act of Religion sometimes of Charity sometimes of Iustice When it falles to be an act of Religion as where without it the honour due to God and his Truth should fall to the ground then it is duety to confesse When an act of Charity either by courage to winne an Alien or to confirme a weakeling or to preuent Apostasie of the wauering then a necessary duty to confesse When an act of Iustice in respect of the person a man susteines or office he beares suppose of a Teacher or Pastour in the Church then also absolutely necessary Howbeit for our guidance to discerne when Religion Charity or Iustice requires it they leaue vs to the dictate of Prudence We maze our selues sometimes in following Schoolemen They are oft more wittie in raising doubts then iudicious in assoyling them These generals of direction are doubtlesse sound But when we are referred to dictamen prudentiae for Application how are the simple still left vnsatisfied Wee haue a more sure word of Prophets and Apostles wee shall doe well to attend thereto That one Text of Peter as to my apprehension it sounds speakes more fully to guide vs then all the voluminous writings of their Angelicall and Seraphicall Doctors Thus you reade it 1. g 1 Pet. 3.15 Be ready alwaies to giue answer or 2. Apologie to euery one that 3. Askes you a Reason of the hope that is in you The Rules are three 1. That secundum Animi praeparationem the precept of Confession alwaies bindes all as that of Martyrdome so that we must be ready and resolued at all times to make confession of Faith when God shall call vs thereto yea though death stand present to deuoure vs. This is that our Sauiour calls h taking vp our Crosse dayly this as some interpret Pauls i 1 Cor 13.31 dying daily his carrying his soule in his hand ready to offer it vnto God whâ—nsoeuer he should require it And this is in confesso 2. But when is the actuall performance necessarie Resp When k Luke 9 23. our Confession puts on the nature of an Apologie or necessary defense and iustification of the Truth exagitaâ—ed by oppositions and calumnies of the Aduersary or endangered to suppression by violence of persecution then say the Lord calls thee to confesse the Faith Then thinke a woe belonging I say not onely to the denyer but euen to the betrayer of the Faith 3. Especially if there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one 1. That of Authority interrogates or 2. Of necessity beggs of thee
pretious it tends in the degree to persect y Ioh. 17.17 to sanctifie the vnderstanding least errours are maculae though not vulnera intellectus 2. And know you not saith Saint Paul z Gal. 5.9 a little leauen leauens the whole lumpe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such speech a 2 Tim. 2.17 18 frets as a Gangrene and will encrease to more vngodlinesse of them which denyed not the Resurrection but affirmed it past already Vse 'T is strange liberty men take to themselues in Articles of inferiour Nature if in the substantialls of Faith such as wee call fundamentalls they keepe sound indifferent they seeme or tempered rather to take impression of inferiour errors turbulent they are indeed that oppose or contradict So we hold Christs presence in the Sacrament What matters it for the Modus Whither it bee Sacramentaliter and spiritualiter onely or Modo substantiae Whither by Transubstantiation or Consubstantiation What matters it to dispute Who but fooles are not indifferent to resolue Oh foolish yet holy Martyrs that to this errour opposed euen to the shedding of bloud In the Article of Iustification so all bee resolued to Christ what folly is it to tumble our selues in inquiring after the manner of Application or efficacie of his meritorious Passion Whither by it imputed to vs wee stand iust in GODS sight or Whither it auaile by procuring to vs the gift of Charity and other infused vertues to formallize vs internally to Iustice in Chaos antiquum confundimur for ought I see the more implicite our Faith is the better A few maine generalls let vs hold for distinctnesse in knowledge and Faith though vouchsafed vs in the meanes let that be referred to our scientia oblectans But 1. Haue wee forgotten who said though keeping the foundation wee may bee saued yet by b 1 Cor. 3.15 building hay or stubble wee suffer losse So farre impaire the fulnesse of our reward 2. Are these inferiour truths amongst the things reuealed Then they c Deut. 29.29 belong to vs wofully vnthankfull hee who ouer-slights them 3. Such wantonnesse in playing with pretious truth occasions the Lord to permit vs to grosser errors 4. The error heere mentioned ouerthrowes not the maine yet with what earnestnesse doth Paul Caution against it VERS 2. That yee bee not soone shaken in minde or bee troubled neither by spirit nor by word nor by letter as from vs as that the day of Christ is at hand THe greater matter of the Caueat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee mooued from your minde It likes Master Beza best to interpret after the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his apprehension it sounds putting beside their minde or right wits as if some dementia should seize them when once they gaue way to vnsound doctrine instances hee giues many in antient and latter Heretickes and their Sectaries so inchanted and madded when once throughly possessed with errour that except furious obstinacie be Reason there seemed left nothing of Reasonable creatures in them Indeed Saint Paul stickes not to impute d Gal. 3.1 demencie to seduced Galathians and conceits a kinde of Witcheraft and strong inchantment to possesse them To Timothie mentioning such hee saith they e 2 Tim. 2.8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his losse imputes no lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amentiam madnesse or losse of wits vnto them Gods Iudgements are sometimes open sometimes secret alwaies iust strong was the infatuation cast vpon Gentiles for f Rom. 1.28 detayning truth naturall in vnrighteousnesse If Christians to whom the light of Gods glorious Gospel hath shined yet grow to maintaine errors bee stricken with blindnesse of minde possessed with a spirit of giddinesse I wonder not But singularity is dangerous the next step to madnesse Minde it Brethren you that itch after nouelties least you loose your mindes when once that spiritus vertiginis spoken of in the Prophet hath possessed you But why not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tropically for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sentence or Iudgement the trope is not infrequent Wee haue g 1 Cor. 2.16 the minde of Christ that is his sentence and iudgement by himselfe declared vnto vs. Bee knit together in the same h 1 Cor. 11.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde and in the same Iudgement the latter added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Pauls meaning may be this bee not soone mooued from your minde bee not easily altered from that sentence you haue entertained touching the time of Christs second comming no small matter should shake or cause to waue or wauer their iudgement so well before enformed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps heere signifies the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The euill Paul cautions against is leuity or instability of Iudgement in matter of Faith farre be it from vs. Ob. To bee i Ephes 4.14 wherried about wethercock-like with euery blast of vaine doctrine is childish It s good that the heart bee k Heb. 13.9 stablished to hold fast the confession of our Faith l Heb. 10.23 without any so much as wauering 1. Truth is but one in re qualibet though errours bee various and manisold m Gal. 1.7 It is not another Gospel to which you are transported And when our wilde witts haue tyred themselues in wandring to that antient and first truth they must retyre if euer we will finde n Ier. 6.16 rest to our soules And how can we thinke to escape If we shall o Heb. 2.3.4 despise so great saluation 1. Preached by the Lord 2. Testified by Apostles 3. Confirmed by miracles 4. Attended with gifts of the holy Ghost Is it not to despise to p 2 Tim. 4.1 turne away our eares from the truth and to attend to Fables That scabies scalpenda the skiruy q 2 Tim. 4.3 itch of the eares how hath it infected our Auditors That scarce any thing can now please but what sauours of nouelty And heerein who so is not palpably Hereticall bee hee neuer so extrauagant shall be a Prophet for this people who so illiterate but may make a faction So odd but may draw Disciples after him I would this euill staid among our virgine vulgus onely that are yet to choose their Religion The okes of Bashan the tall Cedars of Lebanon are become as Reedes so shaken with euery blast of vaine doctrine so ready to be transported to another Gospel I spare particularizing onely I say vetera vera the old r Ier. 6.16 way is the good way Lord that our giddy braines were once setled 1. 'T will neuer bee so long as wee haue mens persons in admiration neuer till wee haue learned to giue Faith her solefooting on that most sure word of the Prophets 2 Pet. 1.19 2. Neuer till we studie to liue rather then to dispute to practise rather then to contemplate Ioh. 13.17 Mat. 7.24.25 3. Neuer till wee haue receiued the loue as well
as the knowledge of the Truth 2 Thess 2. Pro. 23.23 4. Neuer till we haue experimented and felt the power of Gods Word in our soules This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.9 Nor be troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word imports such perturbation as ariseth from ſ See Mat. 24. Marc. 13. rumour or relation of something terrible And not vnlikely the publishers of this errour rung in their eares the terrour of the Iudge the strictnes of accounts vnbowelled hell it selfe the more to affright Whence grew the perturbation and anxious vnquiet of their mindes That clause of the admonition to mee seemes an implicite Reason disswading leuitie and vnsetlednesse in matter of Faith and Religion because it breeds disturbance anxietie and trouble of minde restlesse no lesse oft times then perplexed so that of a man vnsetled in that kinde may be said as of them in Esay They t Isa 57.20.21 Iac. 1. are neuer at rest but are as the raging sea tossed of the windes they doe but u Gal. 1.7 5.12 trouble you that bring in another Gospel the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Iohn mentioning the Locusts set-rising out of the bottomelesse pit Antichristian Teachers vseth another word implying * Apoc. 9.5 torture no lesse then that of the racke such horrible torture should they plunge seduced consciences into while they taught to seeke Righteousnes satisfaction to Gods iustice by their owne good workes or voluntary passions I beseech you brethren by the peace of God which passeth all vnderstanding be ware how you attend to the chirping of such locusts suffering your selues to be transported to another Gospell If euer from principles of Popish Doctrine Conscience be setled in sound peace say God hath not spoken by me With me its an vnder rule to iudge of doctrines pretented to be Euangelicall Tends it in the Nature of it to pacification of the distressed Conscience else t is not Euangelicall x Rom. 5.5 saith not the Apostle the same vniuersally I thinke as Ieremie y that is onely the good way wherein I may finde the sweetnesse of holy rest to my soule Neither by Spirit nor by Word nor by Epistle as from vs. Item against the meanes of their vnsetling and seducement pretences of Authoritie no lesse then diuine and Apostolicall three in number the Ancient colours of most Heretiques The first is Spirit that is as I conceiue pretense of z See 1 Ioh. 4.1 instincts inspirations Reuelations immediate and extraordinary from the spirit of God They a Mic. 2.11 walke in the Spirit yet lye falsely saith Micah Montanus had his Paraclete beside his Prophetisses Prisca and Maximilla Simon Magus his Helene cursed Moamed cals the dead fits of his falling sicknesse his exstasie and rauishment at the appearance of the Angell Gabriel At promulgation of his ordinances his Doue inured to fetch food from out his Eare is pretended no lesse then the holy Ghost sent whisperingly to imitate what he should enact for the people Heathenish Politicians had like pretenses to win credit to their Lawes Numa Pompilius receiues his from the Goddesse Aegeria Lycurgus his from Apollo c. Impudencie of Heretiques is seldome lesse then blasphemous what blasphemie greater then to father doctrines of diuels vpon the God of truth Spirits of Errour to be stiled Gods Spirit of Truth Against all such fanaticall Enthusiasts and Enthusiasmes the Lord hath made vs cautionate The quaere is common how we may discerne a pretended from a true Prophet Resp Time was when was place for such inquirie when God was pleased by such meanes extraordinary to instruct his people for my part a piaculum I hold it to expect in these dayes Ministers of b Apoc. 22.18 Propheticall Spirit reuelation any aboue the ordinary Let Papists boast as they will of their lumen Propheticum Prophesie now none is to me z Ier. 6.16 knowne but what in that tearme the Scripture intends c 1 Thes 5.20 interpreting Propheticall and Apostolicall Scriptures Of old these were the rules 1 Was it matter of prediction they pretended in their Propheticall instinct d Deut. 18.22 Euents must trie it 2 Matter of Doctrine e Isai 8.20 To the Law and to the Testimonie if they spake not according to this word there was no light in them Though with signes and wonders they should confirme their Doctrine yet if it f Deut. 13.1 2 3. led to other gods Israel must not attend Is it another Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but different not contrariant to that already receiued though Isai or Elias Paul or Peter Gal. 1 8. yea g an Angell from heauen should publish it Tertullian we must hold him accursed Adoro Scripturae plentitudinem The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the diuers signification of the word diuers are the rendrings and interpretations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Some interpret Arithmeticall computation or supputations such as men following the vanitie of Astrologers vsed in calculating as it were the end of the world as Tullie speakes of the Mathematicians great yeare Not much vnlike that of the great Rabbine Elias Duo millia Inane Duo millia Lex Duo millia Christus postea finis tricae 2 Some Argumentation Reasonings and discourses taken from the naturall condition of the Creature now aged and selfely inclined to a dissolution probably enough they proceed for the maine Who but obserues in the main parts of the world in all particular kindes of Creatures decay of vigour Terra effaeta saith Tullie through age Ptolomie in his time obserued the Sunne to be come neerer the earth by many degrees as it were to comfort with his more heat through more nighnesse the cold old age of the earth The strength of men what is it to that of them of old their scantling of life what to that before or after the floud how few reach to Dauids terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Damascene and howsoeuer some priuiledge of perpetuitie may be allowed to celestiall bodies yet for sublunarie Creatures vndergoing so many so continuall mutations and through mutations enfeeblings Reason it selfe would easily finde out something more then probabilitie whereout to conclude certainely of their finall wasting that they stand so long inexhausted is not so much out of their owne strength but as Saint Peter obserues by the word of God supporting them The heauens and earth that now are are kept in store h 2 Pet 3.7 by the word of God reserued to fire vnto the Iudgement of the Great day 3. Rathest thus word or speech because it followes as from vs. It more then seemes these false Teachers pretended they had heard it from Pauls mouth whither equiuocating they built themselues on that Nos qui viuimus 1 Thes 4.15 misinterpreted or which I rather thinke by impudent fiction they fathered their errour vpon Paul as they had
the present truth be glorie for euer Amen Let no man deceiue you by any meanes Deceiue 1. Seduce or out you of the way of truth or mislead you to errour Thinke it spoken to vs and a little more nearely concerning vs inasmuch as these are the last times wherein the Seducer of the Brethren and the false Prophet y Apoc. 12.12 knowing their time but short busily bestirre themselues that may bee one motiue 1 Through remaines of ignorance and loue of noueltie we are inclinable to errour more then to Truth 2 z Pro. 23.23 Truth is precious Errour dangerous 3 And if we a Heb. 10.26 27. sinne willingly after wee haue receiued the knowledge of the Truth what remaineth but fearefull expectation of vengeance and violent fire to deuoure There is 1 Temerarium 2 There is Erroneum 3 And there is Haereticum There is a graduall order betweene them 1 Temerarius they call opinions or auouchments published without sufficient euidence of Authoritâ—e or Reason to support them wherein though perhaps there may be Truth yet there is not euidence sufficient to conuince or to induce a wise man to beliefe or auouchment Exemp That there is an Hierarchie of Angels so ordered as the Pseud-Areopagite hath framed it perhaps is true yet of him that intrudes into what he hath not seene nor God reuealed may we not say as Paul b Col. 2.18 he is rashly puffed vp in his foolish minde That to euery man from his birth is assigned his Custos Angelus as Hierome and other learned opine perhaps is true yet he shall be rash who so peremptorily asserts it for where is the euidence 2 Erroneous addes to Temerarious apparent falsitie of opinion such as ouerthrowes no foundation razeth no Article Exemp that there are moe then two Sacraments of the New Testament whether three or fiue or seuen as opinions are varied is not hereticall to auouch yet aptly more then Temerarious no lesse then erroneous to thinke or affirme 3 Hereticall denotes notorious falsitie in matter of necessary faith especially when pertinacie appeares in the auouchment Exemp That Christ is a meere creature as Arius That there is no resurrection nor Angell nor Spirit as Sadduces auouched is not a simple errour but implies hereticall prauitie Rashnesse inclines to Errour Errour to Heresie No man by any meanes Sometimes 1 The man leads into errour 2 Sometimes the meanes or manner of conueiance 1 The man through realtie or opinion of learning or sanctitie or both Reuerence and authoritie of Peter was such in the Church that his fact seemed a Law wherefore Paul chargeth him to haue c Gal. 2.13.14 Exemplo non verbo Hier. constrained the Gentiles to be circumcised yea Barnabas himselfe is carried away with their dissimulation and with vs how many Errours are borne and carried with the bare names of men such as with whom their admirers will choose to erre rather then with others to thinke Truth Yet said Paul 1 the best know but d 1 Cor. 13.9 in part 2 are but in part sanctified 3 Suppose them to hold the foundation yet may they build e 1 Cor. 3.12.15 hay or stubble so that teacher and hearer may suffer detriment 2 The meanes three vsuall amongst false Teachers Paul mentioned 1 Reuelation 2 Tradition 3 Counterfeit Scriptures yet knowing meanes might be multiplied he enlargeth his Caution that nor these nor any of any sort should be giuen way vnto Amongst those other ye may number 1 Peruerting of Authentique Scriptures 2 Miracles 3 Apparition of the dead with the like The chiefe meanes now in vse amongst our Aduersaries whose Purgatorie Prayer for dead Inuocation of Saints departed c. haue no other ground then obscure passages of Scripture depraued or fained Miracles or fond apparitions of the dead Against these and a thousand the like our Sauiour hath made vs cautionate limiting vs to f Luke 16.29 Moses and Prophets aduising to examine g Deut. 13.2 3. Miracles by Doctrine h Gal. 1.8 Anathematizing Angels introducing another Gospell As meanes auaileable to preuent seducement thinke of these 1 Store you withknowledge of Scriptures i Colos 3.16 let that word dwell plentifully in you you know who said k Mat. 22.29 yee erre not knowing the Scriptures 2 Beware of wanton curiositie l Deut 29 29. in searching beyond Reuelations m Rom 12 3. be wise to sobrietie 3 Make not Reason a Mistris to Faith shee is a good handmaid while a handmaid but Sarah made Hagar insolent 4 Let not knowledge n 1 Cor. 8 1. puffe thee for o 1 Cor. 4 7. who discriminates thee Thy Ignorance if thou couldst see it is more then thy Knowledge 5 Admit not least declining from the Scripture change not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet 6 Adhere not to the letter against the true meaning of Scripture that 's not words but meaning 7 Flie errour in manners they make way to errours in iudgement yea p 2 Thes 2.11 12 to strong delusion 8 Bee not rash or headlong in resoluing beyond euidence Temerarious makes way to Erroneous 9 In dubijs resolue not without your guides There are at whose q Mal. 2.7 mouthes you must seeke the Law And of Pauls Caution hitherto followes the Confutation For that day shall not come except there bee a departure first and that man of sinne be reuealed c. 2. The Confutation of the errour from two necessary Antecedents of Christs comming 1. Generall Apostasie 2. Reuelation of Antichrist Thus in forme That day shall not come till after the great Apostasie and discouery of Antichrist Neither of these yet are nor shall be within the time limited by false Teachers Ergo the end not yet That day shall not come A supplement to the Text yet no condemned addition to the Word of God sith from scope and principall intention of the Apostle fluently inferred selfely forcing it selfe into the vnderstanding of the Reader De ciuit dei lib. 20. c. 19. Except there be a departure S. Austins rendring by Refuga as impertinent I pretermit though the trope be vsuall to say scelus pro scelesto 1. Apostasie in general signifies any defect or reuolt from him to whom we owe or haue performed subiection 2. Of what sort and from whom is this Apostasie Resp S. Hierome and other ancients many conceited it a ciuile defection from the Roman Empire Nisi inquit venerit discessio primum vt omnes Gentes quae Romano imperio subiacent recedant ab eis mox Nisi inquit Hieron Epist ad Algasiam quest 11. fuerit Romanum Imperium desolatum Antichristus precesserit non veniet Christus The sentence is true but the exposition impertinent For 1 stands or fals the Church with the Empire 2 Was this the sinne which God should punish by giuing the raines to Antichrist Defection from the Empire 3 Or were Christians to
we follow the spirit of God leading vs and putting the speech into our mouthes why strengthen we the hands of the wicked that he cares not to returne by promising him life Ezech. 13.22 Once falling on a wandering Starre they call such trauellers who had forraged France Italie it seemes to seeke his Religion I heard him thus bewray his inclination to Poperie and his reason to preferre it in his choise forsooth that a man may be saued holding the faith and Religion of Rome our selues confesse That any can be saued in our heresie as they tearme it Papists confidently denie Thus were the answers 1 That argueth not they had more veriâ—ie but we more Charitie 2. But who Iudicious amongst vs euer taught that a Papist vniuersally ioyning in the tridentine faith and religion can be saued nisi fortè detur Regressus in viam 1 They are pointed out such whose Names are not written in the Lambs booke of life 2 The lyes they beleeue such as damne vers 11 12. 3 And I demand Are they Schismatiques onely or rather heretiques or both then why are we meale mouthed why feare wee to say liuing and dying Papists they cannot be saued Yet in this peremptorinesse its good to be aduised 1 There are differences of Errours Papall not all in the foundation their opinion of Number and efficacie of Sacraments of seuerall orders in the Angelicall and Ecclesiastique Hierarchie c. are all erroneous yet not hereticall 2 In modo tentionis difference is obseruable in some misled with errour of Times the assent is tremulous not peremptorie perhaps resolution holden to change sentence when better reason shall sway them It may be also care and endeauour of better information with propense inclination to the aduerse doctrine of such for their propension to Truth in generall my charitie is hopefull 3 But there are who vniuersally ioyne in all errours of faith and Religion taught in that Church of such except God giue them Repentance what lets to say they are in remedilesse perill of eternall damnation see Apoc. 14 9 10 11. Vse If loue of trueth sway vs not Oh yet let this terrour of the Lord preuaile with vs. The noise of damnation is fearefull except to men of reprobate mindes dreadfull more then that of Thunder I beseech you as you tender your poore soules bought with the pretious blood of Christ made to bee immortall called to enioy the glorious Deitie beware how in your hearts you turne backe to the Aegypt of Poperie heare them not that say saluation is to bee found in the Church of Rome Christ is the Sauiour of his Å¿ Eph 5.23 body are limmes of Antichrist members of Christ Obiect What then became of forefathers What of so many nations yet vnder that bondage Conclude wee all vnder remedilesse perill of damnation Resp There is a kinde people saith Austin curious to know other mens liues carelesse to reforme their owne Et Nos charitably cautionate for others saluation take heed least not prodigall of our owne Ordinate charitie begins at home How God deales with others in iustice or mercie humanitie may incline mee something to enquire howbeit wisdome aduiseth to haue principall eye to my selfe t Hos 4.15 Though thou Israel play the harlot yet let not Iudah sinne And if others will serue Idoles yet I am of Ioshuahs minde I and my house will serue the Lord. Iosh 24.15 2 Quaero ego what became of Gentiles nations all except Israel till times of new Testament God u Act. 14.16 suffered them all to walke in their owne wayes yet now admonisheth all to turne from those vanities to serue the liuing and true God 3 Yet as no man saith of those nations particulars were all damned some Proselites were of Gentiles admitted into Iewish Church others I doubt not many chosen vessels of mercie so in depth of Popish heresie were many in all times found in maine foundations Orthodoxe and opposite to the preuailing faction On which foundation though they built hay and stubble yet with that losse x 1. Cor. 3 15. their soules were saued 4 That also is remarkeable Popish errours were not all from the beginning in that height whereto they are now growne nor vrging to assent so strict and peremptorie as since the Trent Councill Libertie there was in the maine that concernes the heart of Faith and Religion to opine to dissent from iudgement generally receiued which libertie also many vsed I doubt not but with comfort to their soules 5 Gods iudgements are sometimes open sometimes secret alwayes iust 1 y Rom. 11.35 Who hath giuen him first 2 That any of Adams posteritie are saued is of his meere mercy If others perish there is no iniustice But that they perished that liued and died in vassalage vnto that Antichrist Saint Paul warrants me to assent Iustly because they receiued not the loue of the truth The sinne noted as cause of their damnation hath two branches 1 Want of loue to the truth of the Gospel 2 Reiecting that grace of God tendered to their soules They receiued not the loue of the truth There is 1 Knowledge 2 Faith 3 Loue of the truth There may be knowledge where is not faith faith where is not loue of the truth Those reuolts were z Heb 6 4. enlightened knew the way of truth Saint Peter ads more they were a 2. Pet. 2.18.20.21 cleane escaped from them that are entangled in errour hauing obteined sanitie and rectitude of iudgement in matter of faith More then that some kinde b 1. Tim. 1.19 4.1 of faith they aspire vnto firme perswasion of the truth of Euangelicall doctrine Yea some perhaps retaine it while they perish Their maime is in their affection 1 They loue not the truth 2 Yea reiect not truth but loue of truth tendered to their soules Thus I conceiue the Lord sending his word to the Church not onely tenders it to their eares but enlightens the vnderstanding of many worst men to know presents to the minde the amiable excellencie of the mysteries therein contained shewes the goodnes brought home to the soule of euery faithfull and obedient receiuer c Mic. 2.7 Are not my words good to him that walketh vprightly I aske your iudgement The old way is the good way therein you shall d Ier. 6.16 finde rest to your soules The e Ioh. 8 32. truth shall make you free thus doth the Lord wooe the affections labouring to enamour them of his truth Happie is hee who as f Gen. 9.27 Iaphet is allured he shall dwell in the tents of Shem. Iustly they perish who against themselues g Luke 7 32. despise the counsell of God and h Act. 13 46. put from them so great saluation they iudge themselues vnworthy euerlasting life But is knowledge or loue of truth tendered to all perishing vnder Antichrist Resp And I demand as Paul of Iewes i Rom. 10.18 haue they
not heard No doubt their sound went out into all lands and their words vnto the ends of the world 1 If the quere bee of them firstly seduced by Antichrist they all were children of the Church 2 As to succeeding generations the seed of the wicked walking in the steps of their fathers errour and superstition thus farre was tender made them of grace 1 Faith explicite was required of rudest Laickes in depth of Poperie Credendorum so farre as the letter of the Creed might lead them Faciendorum prescribed in the Decalogue Petendorum comprised in the Lords prayer Recipiendorum tendered in the Sacraments Besides of what in solemne festiuities of Christs Natiuitie Passion Resurrection Ascension c. Was represented to their memorie and meditation And if credit may bee giuen to Popish relation Pastors enioyned to explicate to the people these heads of Christian faith and religion In which explications also you may obserue generals to bee mostly Orthodoxe particular glosses inferences or concealements onely erroneous Though God suffered them as Gentiles to walke in their owne wayes neuerthelesse hee left not himselfe without witnesse in times of grossest ignorance Raising vp in all ages some from amongst themselues to oppose corruptions of preuailing faction Neither were these things done in a corner but the whole Church was filled with the tumult prouidence so disposing that the sound of his truth might ring in the eares of besotted people Besides suffering of Martires whose bonds and passions were k Phil. 1 1â— famous in the very Popes Palace and in all places that occasion might be giuen to all of inquiring the cause 3 And of late the mountaine of the Lord hath beene againe erected on the top of the mountaines Churches famous many in all quarters founded l Act. 24.14 Worshipping God after that manner which these call heresie yet teaching no other thing then Moses Prophets and Apostles haue spoken And doubt you but the people are bound thither to resort see famous example of those in the ten tribes whose hearts God touched in the generall deprauation of religion vnder Ieroboam 2. Chron. 11.14.16 4 But for the people of our Churches daily reuolting to Rome how hath God long wooed them to entertaine into their loue his pretious truth and they would not that they of all men most iustly perish so palpable is their reiection I say not of truth only but of loue of truth tendered to their soules But of such despisers of truth is compacted the body of the Romish Synagogue Amongst the many Centones of reuolters to Poperie name mee the man who euer euidenced zeale for the maintenance and propagation of the doctrine taught in our Churches opposed not rather the proceedings triumphed not in the disgrace of the Gospel and made a mocke of the counsell of those poore that entertained it and set their hearts to seeke after the Lord. I haue knowne many some a little familiarly Amongst all to me knowne I cannot minde one in whom I euer saw life or power of godlinesse but epicures sensualists vncleane profane persons or if there bee almost any other worse thing contrary to wholesome doctrine which is according to godlinesse men not onely themselues practising such things m Rom. 1.32 but pleasing themselues and reioycing in them that doe them Vse And is not the motiue strong to embrace Poperie their vaine vaunt of so many traduced to their partie since his Maiesties entring the Kingdome powerfull must that Doctrine needes bee that in so few yeeres preuailes with so many thousands Resp 1 Yet Thomas could minde them that in that of Moamed is preualence no lesse through the fitting it hath had to voluptuousnesse of sensuall nature 2 And whom but sensuallists and carnall gospellers haue they preuailed withall What one man name him if they can heartily affected to our Religion and truely louing it Oh maruellous efficacie of Popish doctrine traducing men from prophanenesse to superstition from godlesse contempt of pietie to impious idolatrie making their Proselites n Mat. 23.15 two-fold more the children of Hell or rather Oh iust iudgement of God giuing ouer men not o Rom. 1.28 regarding the knowledge of God to a reprobate minde men not receiuing the loue of truth to beliefe of lies and pertinacious adhering to doctrines of Deuils 2 But if therfore these perish because they receiued not the loue of the truth Lord I thinke what shall become of this faithlesse and crooked generation to whom the light of Gods truth hath so long and clearely shined and yet p Iohn 3.19 they loue darkenesse rather then light Euidences of the crime take these 1 Their nauseating the plentie of this Manna so corne fed they professe themselues with this bread of life How ioyed they in the tidings of the misnoised inhibition of preaching When God knowes purpose was neuer to inhibit plentie but to regulate order and manner of preaching that neither q Heb. 5.13 babes might want their milke and strong men growing to the itch of eares might be restrained to wholesome Doctrine euery one taught as r Marke 4 33. they are able to heare 2 Indifferencie of most in their affection to the remoouall or retaining carelesnesse whither Iehouah or Baal were entertained for the God of Israel Knowne vnto God are all his wayes from the beginning sweetly doth prouidence sway in the delinquencies of his children guiding all to his owne best ends But in the rumour of our entring league of amitie with a daughter of that Religion how brake out Hypocrisie of many to discouery of it selfe resolution vttered profession made by many to change with the times study in many of honest mindes to reconcile as their stile was the seeming differences twixt the two Religions Rare the man that kept his resolution with Ioshuah that vowed to suffer losse I say not of life but of the infamous goods of fortune for the cause of the Gospel 3 It was Salomons aduise to Å¿ Prou. 23.23 buy the truth and not to sell it Iudes to t Iud ver 3. striue for the faith once giuen to Saints herein how defectiue were euen pillars of the Church that though the taxe were opprobrious no lesse then slanderous to charge them as Ieremie Iewes to u Iere 9.3 bend their tongues as their bowes for lies yet willingly they may beare the blame of u Iere. 9.3 not being more valiant for the cause of truth Causes of it these 1 The little or no feeling of the power thereof in their soules had they * 1. Pet. 2.1 2 3. tasted how sweet the Lord is in his word the hungrie infant would not more long for the milke nor more hardly be drawne in extremest hunger from the brest then they from the sincere milke of the word 2 Conscience not discharged of the guilt of sinne flies the arraignement Affection besotted of the pleasures of sinne reiects what would withdraw them though with assurance
of beatitude they loue darkenesse rather then light because their x Iohn 3.19 deedes are euill 3 There is in the truth as in y Mat. 5.13 salt holesomenesse but ioyned with tartnesse the two witnesses z Apoc. 11.10 vexe them that dwell vpon the earth No maruell if they ioy and solace themselues in their disgrace That they might bee saued Quest Had they beene saued if they had admitted loue of trueth Resp Who doubts vpon that Hypothesis Tyre and Sidon had a Mat. 11.21.23 repented in case meanes of Capernaites had beene vouchsafed them Quest But could they receiue it Resp Why are we curious God puts not into any auersenesse from any goodnesse In the tender of grace and iniunction of duties respects them as he first made them Expects they should render him the good dispositions and abilities and pliablenesse to his instructions hee gaue in their first creation Iustly sith he b Eccles 7.29 made them righteous at the first and they haue sought them many inuentions Arminius too sawcily forceth on God necessitie and obligation to restoring of abilities lost by mans wilfulnesse too grosly denies abilitie to euery thing enioyned or to bee enioyned giuen vnto Adam But why meddle we with those intricacies Fluently we haue it from the Apostle that loue of truth is amongst those vertues which accompany saluation Therefore Ieremie pleades it as part of his righteousnesse claimes thereby interest to blessings conueyed in couenant of Grace Thy c Iere. 15.16 words were found with mee and I did eat them and thy word was vnto me the ioy and reioycing of my heart See Iob 23.12 Psal 119. And who so considers 1 d Rom. 8.7 Enmitie of depraued nature against the Law of God 2 That this loue issues from the e 1. Pet. 2.3 comforts our consciences haue tasted the power of it our soules haue experimented f 1. Cor. 10.5 in subduing the high thoughts to obedience of Christ and the blessed g Psal 19.7 change it hath wrought easely acknowledgeth the gift supernaturall farre aboue what nature eleuated to her highest pitch if subsisting within boundes of nature can possibly reach vnto Vse 1 Blest is the soule that feeles it hee hath Heauen vpon earth thus discerne it and rest assured of thy gracious estate 1 The rate it s h Mat. 13.46 Psal 119.72 valued at is aboue that of Gold and Siluer 2 The soule that tasts it i Pro. 2 4. searcheth for it as for Siluer withall the might gets this vnderstanding 3 k Psal 84 42. Mournes for depriuall as Rachel for her children 4 Is in a measure satisfied neuer l Psal 84.2 1. Pet. 2.2.3 sated with the pleasures of it 5 A m Rom. 10.15 beautie it sees in the very feet of them that preach it loues the ground they goe on 6 Hates as Hell the adulteraters n Gal. 2.5 opposeth to euery opposite of the trueth and proceedings of it You that loue your soules fasten on them this loue of truth 1 If depth of learning profound mysteries bee it that your mindes affect loe here what o 1 Pet. 1.12 Angels themselues loue to pry into reioyce to p Ephes 3.10 learne in the Church 2 Pleasing to the vnderstanding is the knowledge of trueth Verum is bonum intellectus the halfe happinesse and perfection of the vnderstanding Here see such as no science else reueales God is he knowes and reueales his owne being and manner of existence The true meanes of reconciling man to God and what all the wits of the World in vaine turmoiled and puzled themselues to finde out the way and meane of true tranquillitie 3 Oh q Psal 34.8 tast and see how gracious the Lord is experiment a while the power of this truth What wonders will it worke in thy soule may it there sway Those turbulent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions of sensualitie which wisedome of morall heathens laboured vainely to captiuate to right reason this shall r 2 Cor. 10 5. subdue the miserable bondage vnder sinne and Satan whereunder who groanes not This ſ Iohn 8.32 17.9 truth shall free thee from 4 And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true tranquillitie of minde t Phil. 4.7 pacification of conscience be that we long for behold it published conuyed wrought by the Gospel of peace the word of faith teacheth to vs wherewith we u 1. Iohn 3.19 may assure our hearts in the very terrour of the last day 5 And this is that * Rom. 1.16 power of God to saluation the word of saluation of life Reuealing working the x Iohn 17.3 knowledge of God in Christ leading to the beatificall vision the fruition of the glorious God-head If these amiable fruites sway vs not Oh yet let the terrour of the Lord mooue vs thus it s specified VERS 11.12 And for this cause God shall send them strong delusion that they should beleeue a lie That they all might be damned who beleeued not the truth but had pleasure in vnrighteousnesse THE words seeme intended to farther explication of the miserable estate of men seduced by Antichrist for not receiuing the loue of truth And for the maine to worke in vs the more feare of slighting such grace of God offered in the Gospel The argument drawne from the punishment dreadfull and to be trembled at wherewith God plagues such as regard not the Gospel the word of truth For this God shall send them strong delusion c. Particulars considerable are 1 The iudgement 2 The inflicter 3 The issue 4 The cause meritorious 1 The iudgement is strong delusion to beleeue a lie Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some interpret Efficacissimam quandam deceptionis vim Others Vim intus efficacem operatricem Our English strong delusion Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuely denote imposture or passiuely the fruit of such deception Errour is not curiously to be disputed The words to my apprehension sound strongest impressions of errour fastened vpon their mindes by that great Imposture the instrument of the Lords vengeance Conceiue it to imply two things 1 Infatuation and besottednesse so great as that errours palpable and such as may be selt are entertained for trueth 2 Pertinacie and stifnesse in adhearing to them incorrigible that no perswasion nor affright from God or man can reclaime them from De primo Infatuation Haue you euer read the Lord describing the sottish dotage of idolatrous Iewes He y Esay 44. burneth part thereof in the fire with part thereof hee eateth flesh he rosteth rost and is satisfied hee warmeth himselfe c. And the residue thereof hee maketh a god euen his grauen Image hee falleth downe to it and worshippeth it and prayeth vnto it and saith deliuer me for thou art my god And none considereth in his heart neither is there knowledge or vnderstanding to say I haue burnt part thereof in the fire I haue
of vs ouer to the power of Satan and swing of our owne corrupt inclinations 3 And which results of both voluntarie i Acts 14.16 permission not hindering the errours or sinnes which except he hinder will be Thus and no otherwise sends God delusion And thus hath God his singer in these spirituall Iudgements these sinfull penalties or penall sinnes Doe we prouoke the Lord to Anger are wee stronger then he Behold what varietie of plagues he hath in store for the children of disobedience plagues for body for soule which are the most dreadfull thus number them 1 desperate horror 2 Hardnesse of heart 3 Blindnesse of minde 4 Obstinacie in errour in euill At these tremble they are in their height plagues peculiar to reprobates the vessels of wrath prepared to destruction It s fearefull when God permits a man to errour damnable in the merit much more to be trembled at when he intercludes all possibilitie or hope for returne out of errour Amongst other causes that 's a principall reiecting loue of Truth 3 The issues of the Iudgement 1 Beliefe of lies 2 And which followes it eternall damnation De primo To belieue a lye where are two things 1 Their Act beleeuing 2 The matter or obiect a lye whereof first It presents to vs in shortest compendium description of Antichristian faith and Religion reduced to a word it s in plaine English a lye Take it as Nomen speciei A Religion a doctrine compacted of leasing They speake k 1 Tim. 4.2 lyes in hypocrisie particularize where they dissent from vs. It s a lye that God loues to be suited vnto by Saints and Angels mediatours his charge is l Psal 50.15 Call on me his encouragment to goe m Heb. 4.16 boldly to Throne of Grace to draw n 10.22 neare with a true heart in full assurance of faith nor hath he ordained vs any other mediatour of o 1 Iohn 2.1 2. 1 Tim. 2.5 6. Intercession but the same that is of Redemption euen the man Christ Iesus the high Priest p Heb. 2.17 18. 4.15 sensible of our infirmities compassionate far aboue the measure of men and Angels A lie that our workes are meritorious being done in Grace The staines of our righteousnesse are no lesse then q Isal 64.5 menstruous by the Prophets confession and he speakes saith Bernard non minus vere quam humiliter A lye too palpable that man may supererogate exceede what in duetie he owes vnto God When r Mar. 12.30 all in our power is commanded and in doing what is commanded we doe Å¿ Luk. 17.10 but duetie nay when in t Iac. 9.2 many things we sinne all in our best performances are defectiue in the degree and measure of doing A lye against Sense Scripture all sound authoritie that Baptisme takes away all whatsouer hath proper reason and nature of sinne When still in experience remaine u Gal 5.17 propensions to euill and Pauls stile of Concupiscence is still sinne somewhere the sinning sinne not onely because punishment of sinne and cause of sin but because it selfe is sinne as Saint Austins sentence is A lye that soules passe hence to paines of Purgatorie when Scripture auoucheth they are x Luc. 16.23 25. in Refrigerio receiue comfort y Apoc. 14.13 and rest from labours A lye too derogatorie to the perfection and fulnesse of Christs once offering himselfe that thereby mortall sins onely are expiated and commutation onely of eternall into temporall punishment merited by his passion when the z 1 Iohn 1 9. bloud of the sonne of God purgeth from all sinnes that one oblation a Heb. 10.14 perfits for euer them that are sanctified and his being made curse for vs hath redeemed vs from the whole b Gal. 3.13 curse of the Law I spare farther particularizing But why haue they taught their tongues to speake lyes Or why hath Satan filled their hearts to lye vnto the holy Ghost Me thinkes I may dare say In many their Assertions their lying is as Austin describes it in strictest sense a going against their owne mindes in vttering vntruths the more abhorrent let it make vs from their doctrines of Diuels 2 Their behauiour towards these lyes is to belieue them Belieuing implies two things 1 Firmenesse of Assent 2 Setlednesse of adherence de primo There are foure degrees by which the minde proceeds to Assent of Faith 1 Doubtfulnesse when the minde hangs in aequilibrio in euen poiâ—e without propension to either part as in Israelites c 1 Reg 18.21 halting betwixt two opinions 2 Suspition or coniecture when it begins tremblingly to incline rather to one part then the other supposing perhaps possibilitie of truth in the Article propounded as in Agrippa d Acts 26 28. Almost thou perswadest mee to be a Christian Opinion when the Assent is for the time somewhat * Rom 7.8 9.11.13 setled from apprehension of probabilitie in the proposition opined yet not without feare least the contradictory be more true As in Temporaries Mat. 13.21 4 Faith wherein is firmenesse of Assent and perswasion that the doctrine taught is vndoubtedly true And of this nature is that which is here made issue of strong delusion 2 Whereto if be added Resolued adherence yee haue the full and entire generall nature of faith And its applicable as well to falshood as to truth whence faith according to the double obiect is made two-fold 1 False faith when the matter or thing belieued is false then be the perswasion neuer so firme yet the faith is false though not in the act yet in the obiect 2 True Faith when the obiect is true and the assent and adherence firme and vnwauering The miserie of Papists here pointed is that they belieue a lye A miserie indeed when God giues ouer a man to be falsified in his Faith 1 Into what e Acts 26.9 Iohn 16.2 enormities of sinful practise doth blinde zeale for supposed truth transport many 2 What wonderfull f 1 Reg. 18.28 paines take such to goe to Hell Once fasten the perswasion that its lawfull or meritorious to murther Heretiques they spare not Kings the Lords annointed Settle them in beliefe that Faith plight to Heretiques needes not be kept swearing forswearing is not scrupled dummodo ob Rem Quid multa I doe not think Papists sinne all as Pauls monisht Heretiques g Tit. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather as Pauls selfe before Conuersion h Acts 26.9 thinking they ought to do what they doe against the cause of truth But such are the fruits of falsified faith Vse The more heedfull should we be against causes and meanes of it Thus you may number them 1 Shut we our eyes against light our hearts to loue of Truth It s iust with God to giue ouer to beliefe of lyes 2 And why so slightfully regard we euidences or authorities brought to auouch doctrines as being de fide Are
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
comforts 1 God hath promised not to leaue vs comfortlesse 2 To x 1 Cor. 10.13 giue issue with the temptation 3 To y 2 Cor. 1.5 cause comforts abound as our afflictions 4 And hath plentifully exemplified it in the cloud of witnesses that haue gone before vs. Onely let vs not be wanting to our selues 1 Store you with knowledge and meditation of Scriptures z Psal 119.50 that shall be our comfort in our trouble 2 Amend what is a misse who a Ion. 3.9 knowes whither the Lord may returne and leaâ—â—â—â— blessing behinde 3 b Ezech. 9.4 Mourne for what thou canst not mend the abominations done amongst vs. Perhaps thou shalt finde c Zeph. 2 3. a hiding place in the day of Gods wrath 4 Be d 2 Chro. 6.29 sensible of the plague and so powre out thy soule vnto God 5 e Pro. 24.17 Insult not ouer others miserie rather commiserate solace it The second blessing prayed for is establishment amplified by the matter in euery good word and worke Stablish you Saint Peter in like prayâ—r addes f 1 Per. 5.10 strengthen settle you as a foundation is setled to bee vnmoueable Whither hee thought all little enough to worke our establishment or that the greatest measure of this grace from God were but enough to our confirmation Necessitie of the blessing and prayer for it appeares by 1 Naturall g Gal. 1.6 mutabilitie no lesse then h Eph. 4 14. leuitie 2 Violence of assaulters to deiect vs from our station 1 i Eph. 6.12 Principalities and powers 2 Persecutours 3 Heretiques 4 Temptations by view of k Psal 73.3 13. prosperitie of contrarie courses 2 Yea our owne prosperous estate 3 Frequent examples of multitude yea of wise and prudent running another course 4 Paucitie of companions These with the like presse on vs prayer for support and establishment Vse Still I like protestations and resolutions of constancy yet preferre humble prayer to God for establishment Aduises not to bee slighted heed these 1 l Pro. 28.14 Feare thine owne infirmitie beware of ouer confidence let foule falles of m Neh. 13 26. great Saints make thee watchfull None haue euer proued more cowardly in times of triall then confident presumers 2 Cast not thy selfe into temptation that were to n Mat. 4.7 tempt God Shunne no affliction which God calles thee to suffer yet runne not vpon the pikes God hath promised to keepe vs in vijs Nunquid in precipitijs Bern. 3 What euer thy present strength may seeme vse meanes of confirmation o Heb. 10.25 forsake not assemblies c. Matter wherein hee prayes for their establishment 1 Euery good word that vnderstand not so much good speach or language though that also bee a great and rare grace of God p Eph. 4.29 Col. 4.6 to haue our speach poudered with salt and alwayes gracious But good word is here good doctrine as Peter stablished in the present truth 2 Pet. 1.12 Paul seemes to interpret the words of faith good doctrine 1 Tim. 4.6 To goodnesse of doctrine concurre 1 Conformitie to the Idea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of knowledge q Tit. 1.9 1 Tim 6.3 the analogie and rule of faith 2 r 1 Tim. 1.4 Vsefulnesse for spirituall edification Genealogies and such like nicities reiect as vaine they breed rather questions then godly edifying Å¿ Iohn 17.17 Holinesse all diuine trueths hither tend t 1 Tim. 1.10 2 Tim. 4. Wholesome or healing of 1 errors in iudgement 2 Wounds of conscience 3 Disordered affections In euery such doctrine the Lord stablish you these you may say they are good doctrines herein you may finde rest to your soules Vse Why languish we why dote we so long about impertinent questions of ceremonie and discipline Things that no way concerne the people except to obey and submit in Yet mentior if they bee not holden amongst many as the maine grounds of the Gospel such as wherewith the substance of Religion must bee thought to stand or fall Why are we so long children in vnderstanding When shall we once learne that the u Psal 45.13 beautie of the Church is within her vesture of diuerse colours When to preferre in our study and approbation substance rather then circumstance And good worke the second thing wherein Paul prayes they may be established In euery good worke saith Papists this difference some are morally some gratuitously or meritoriously good I that haue learned to thinke and speake according to Scriptures and know no workes no not gratious meritorious will thus explicate 1 Premising a difference twixt morall workes of Heathens and good workes of Christians Those I know formally euill though materially good these materially and in part formally good and * 1 Pet 2.5 acceptable to God through Iesus Christ Those little other then x Rom. 14.23 sinnes because not done in faith and tendered to Gods fight without any thing to couer their blemishes or make them acceptable these stained with sinne in respect of defects in measure of performance yet presented to God as pure 1 God willingly y Num. 23.21 conniuing at weakenesses while the heart is vpright And 2 ex pacto z Mat 10.42 capable of reward 2 Next I presuppose the Apostle to speake to Christians men in the faith whom hee desires to remember the end of their redemption which is to be constantly a T it 2 14. 3.8 14. zealous of good workes and so to proceed to explicate their Nature 1 In actions of such men I haue learned to require a double goodnesse 1 One genericall 2 The other ex circumstantiâ Genericall goodnesse when the act for the matter or substance of it is congruent to that perfect rule of righteousnesse the Law of God He hath shewed thee O man b Mic. 6.8 what is good euen what the Lord requires of thee They talke of workes of counsell and aduise which they suppose in excellencie to exceed such as are commanded Yet 1 its their owne rule vbi maior obligatio maior acceptatio quia c 1 Sam. 15.22 melior est obedientia quam victima 2 And these workes which they suppose to bee of counsell are neuer good nor so much as lawfull saue when circumstances determine them to be necessarie necessitate precepti 2 Goodnesse arising from circumstances when due circumstances of doing are obserued Suppose first motiue 1 Loue of God 2 View of precept or conscience of the command 2 Modus when in d Rom 6.17 Ephes 6.6 sinceritie and singlenesse of heart without grosse hypocrisie they are tendered vnto God 3 When with regular intention that e Mat. 5.16 God may thereby be glorified To which when other circumstances of time place person c. bee added you haue a worke morally good bee circumstantionatum as Papists confesse as I a worke acceptable to God through Iesus Christ when done as these
16. Now the Lord of peace himselfe giue you peace alwaies by all meanes PAul you may perceiue growes towards his close so thicke and threefold he falles vpon his deuotion Howbeit this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather passionate prayer if I mistake not hath reference to the former dutie implying Caution against that whether mischiefe or inconuenience vsually consequent to admonitions Except prudence beare the greater sway ending in heart burnings discontents and no lesse then notorious violations of peace What through pride of heart and choleriquenes of the galled Conscience in the delinquent and what thorough imprudence or shew of wrath in the Reprouer they seldome part or after meet but they strike a heat My Brethren these things ought not so to be I m Gal. 4.16 Am I therefore an enemie because I tell you the truth But as n 1 Reg. 21.20 Achab none should thinke so 2 Doth he hate the patient that persecutes the feuer 3 Oh where is Dauids spirit who counted it pretious o Psal 141.5 balme Yet see as if simple monicion to keepe peace inuiolable had bin to no auaile God is prayed vnto himselfe to interpose for preseruation of peace Particulars in the prayer are 1 The blessing prayed for Peace 2 The Author The Lord The Lord himselfe 3 The necessity or difficulty or excellencie of the blessing who can tell whether In the forme of the petition The Lord himselfe Alwaies by all meanes De 1º There is peace the vertue or fruit of the Spirit Gal. 5.22 And there is peace the blessing The Lord shall giue vnto his people the blessing of peace Psal 29.11 Whether meanes the Apostle One or both Truth is they are subordinate In vaine we shall expect other then tumultuous conuersation till God giue vs peaceable spirits And in the mountaine of the Lord shall be p Isai 11.6.7.8 9 peace that the lambe may dwell secretly with the Lyon and the young childe play vpon the hole of the Aspe where God hath once mastered our turbulent affections Suppose it meant of peace the vertue are not vertuous inclinations gratious blessings of God As to me they seeme the prime of his blessings to be q Mat. 5.3 c. poore in Spirit pure in heart meeke mercifull c. are stiled so many beatitudes say Schoolemen truely they are beatâ—tudo dispositiua so many dispositions to perfect blessednesse 2 Euidence our title to consummate beatitude 3 Are pledges r 2 Cor. 1.22 earnest of it 4 Bring Å¿ Gal. 6.16 peace to the Conscience fill the soule with ioy vnspeakeable and glorious 5 Are appropried to the vessells of mercy that shall bee heires of saluation Vse Which if nothing else may calme our fretfull murmurings at that seeming ataxie that in outward things there be wicked to whom it comes after the worke of the Righteous Righteous to whom it befalls after the worke of the wicked what then Are therefore the proud blessed Or Gods Children miserable 1 Them see permitted to fowlest euils those we call euills of fault 2 t Pro. 1.32 Stayne with their ease u Ec. 5 12. baned with their wealth * 8.11 obfirmed in euill 3 Forlorne of all vertuous goodnesse which onely steedes in the day of wrath Pro. 11.4 These afflicted indeed x 2 Cor. 4.8 9. but 1 not forsaken 2 y 17. renewed in the Inner man 3 and marke but their end its peace In their z Pro. 14.32 death is hope comfort such as a Numb 23.10 Balaam wisheth to partake and in the interim adorned with vertues b Iac. 2.5 Rich in faith blessed in all c Ephes 11.3 spirituall blessings that concerne life and godlinesse that euen now we may d Mal. 3.18 discerne twixt him that serueth God him that serueth him not while God casts onely the Refuse of his blessings vpon the wicked reserues his prime fauours vertuous Inclinations to the Children of his Loue. Amongst these reckon it as none of the meanest to be of a peaceable Spirit This vertuous blessing a blessed vertue characterizing vs e Mat. 5.9 Gods Children whose stile it is frequent as any to be the God of Peace There are pacati as Haemor and Shechem giue Testimonie of Iacob and his Retinew Bernard The men are f Gen. 34.21 peaceable amongst vs. No steeresmen in contentions yet when exasperated by wrongs going forth too hastelie to contentions there is Leo dormiens 2. Patientes whom iniuries prouoke not to breach of peace Why g 1 Cor. 6.7 rather suffer yee not wrong 3. Pacifici Ambitious after a sort to compose quarrells yeelding perswading to any thing Reasonable rather then peace to be violated in the mountaine of Gods holinesse such h Act. 7.26 Moses i Gen. 13.8 9. Abraham These shall be called the sonnes of God noticed of all men to beare the Image of the God of peace Vse Sirs We are Brethren why striue we Especially about trifles indifferent Church Ceremonies so long till wee haue made our selues a reproach a prey almost to rayling aduersaries till our Gospel is defamed as if it were not the Gospel of peace our God blasphemed as if hee were Author k 1 Cor. 14.33 of Confusion not of peace 2. About temporalls things of this life so long so eagerly till we haue ruined families of Antientest honour raised Lawyers from the dunghill that they now inherit the seate of glorie and sit with the Princes of the people Should difference of Iudgement especially in adiaphoris worke disunion of affections l Rom. 14.5 one man esteemes a day aboue another Another counts all daies alike moderately he spake and as a louer of peace who said Abundet quisque sensu suo Nor vrge nor oppose them so as to breake the peace of the Church And for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bones of so dogged Contentions Is there not a m 1 Cor. 6.5 6. wise man amongst vs who can vmpire in trifles of them But Brother goes to Law with Brother 'T is well not vnder Infidels they would sure more detest the faith of the Church Yet why so ouerprise wee these infamous goods as for them to violate pretious peace I say as Nehemiah Come I beseech you come let vs ioyne hands and hearts to a Neh. 2.17 build the walles of Ierusalem that we be no more a reproach But rather I presume you apprehend Paul to meane the blessing of peace That Saint Bernard thus tripleth There is peace 1 internall betwixt God and the conscience betwixt rectified reason and appetite betwixt affection and affection in Gods children 2 Externall betwixt a man and his neighbour 3 Eternall in the Heauens where is the most perfect tranquillitie of order where wee are set out of touch or reach euen of the Deuils wrangling But peace Paul meanes externall twixt a man and his neighbour That 1 sometimes soundes freedome from hostilitie rest
Cor. 1.26.27 many mighty not many noble are chosen to eternall life in that choise thou hast preferment 3 And m Mat. 16.26 what shall it profit to win the whole world and loose the soule Oh blessed be God will thy soule say who hath n Ephes 1.3 blessed me in all spirituall blessings in Christ Iesus and though in temporalties preferred miscreants before mee yet chosen me to saluation from which Monarches many are reiected 2 The chooser God who alone hath disposer of o Psal 84.11 grace and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and dominion ouer the Masse to make one vessell to honour another to dishonour Vse 1 Why quarrels the reprobate part of the corrupted lumpe that they also or rather were not chosen Shall q Rom 9 20. the clay say to the potter why hast thou made mee thus That any are chosen is of his grace that thou a sinner reiected is no iniustice 2 And r Rom. 11.35 who hath giuen him first Askest thou why this man rather then thy selfe or another He is an absolute Lord. Friend he doth thee ſ Mar. 20.15 no wrong may hee not doe with his owne what seemeth him best Sayest thou he is partiall Respecter of persons Resp It s gratuitous not debt that is here conferred How dares dust and ashes intromit so farre into this counsell of God as to prescribe to his wisedome to forme to that Maiestie rules of Iustice Why admires it not rather what it comprehends not As Paul t Rom 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plotius thus in what I conceiue I adore him in what I comprehend not I admire him Bee willing to be ignorant of what God secreted God shall lighten things hidden in darkenesse fondly doe we anticipate Much doeth the meditation confirme hope of enioying the happinesse purposed to vs that its God who hath thereto chosen vs. u Num. 23.19 God is not as man that hee should lie nor as the sonne of man that he should repent The gifts and calling of God are without * Rom. 11.29 repentance 3 The time from the beginning that is say some of the creation but elder by much is that decree This grace giuen before x 2 Tim. 1.9 the worlds were God chose before the y Ephes 1.4 foundation of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though termes properly belonging to time yet are sometimes transsumed to denote what is pertinent to eternitie that which was z 1 Iohn 1.1 from the beginning of the word of life sends vs beyond the beginning to meditate eternitie of Christs existence and generation Idly doth that selfe conceited dunce criticke vrge the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he would prooue reprobation to be ordered in time after the fall Forsooth Iude saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Iude 4. of old fore-ordained to this iudgement 1 And why not election fancied to be in time because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 b Dan. 9.7 Antiquus dierum denotes it not Gods eternitie And why not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old that is from eternitie which is elder then time 3 Is election before time Then reprobation Who so chooseth refuseth also and when his choise is then is his refusall See supra Vse Saint Paul from a like circumstance and farre inferiour concludes that election is not ex operibus but ex vocante For c Rom. 9.11 ere the children were borne before they had done good or euill it was said I haue loued Iacob What when it passeth on vs before the worlds In eternitie May wee not much more inferre Therefore not of workes or faith or good vse of freewill Obiect But some of these fell vnder prescience Resp 1 And why may wee not so clude the Apostles argument in case of Iacob There also had prescience place 2 Prescience is Gods practicke knowledge and presupposeth ordinance the act of his will as being in nature before it according to our manner of apprehending Things are not because foreseene but are foreseene because they shall be 3 From ordinance not from prescience issues existence of all things that deserue the name of things hauing any solid entitie good things especially and more especially things morally good most gratuitous which fit vs to the superexcedent end so that to ascribe causalitie of the ordinance to the foresight of faith sanctitie good vse of free-will is vtterly to inuert right order when from this ordinance as the cause issues faith charitie other sanctitie and not e contra 4 The motiue beloued of God That part of the stile most interpreters conceiue to imply the cause antecedent or inwardly moouing God to choose that is his loue Truth is in the assertion thence said I haue d Rom. 9 13. loued Iacob that is in loue chosen him Hence is election euer ascribed to mercie kindnesse loue grace that is gratuitous free vnmerited fauour and to say trueth what else could mooue him 1 No obligation of the Creatour to the creature whose very being especially in so high a degree as man is meerely from him 2 Goodnes none could be foreseene in the creature that was to bee euill and e Rom. 9.21 was so presented to Gods view what time his election passed vpon it 3 Election findes vs not good f Ephes 1.4 but makes vs so Vse 1 So that I can but wonder at Arminius and others seeking in the vessels of mercie the procatarcticke cause of election my fingers itch at them but the backe akes onely consider how crossing to the whole counsell of God and his proiect in mans saluation that proud dreame is His aime is so to mannage our saluation that 1 man may haue no cause g Rom. 3.27 to glory 2 The h Ephes 1.6 glory of grace and mercy be exalted Therefore decrees hee to permit the fall i Rom 11. 32. to shut vp all vnder vnbeliefe that he may haue mercy vpon all Learne to preserue entire vnto God this glory of his grace labour to comprehend the height and length and breadth of Gods loue in thine election to saluation To this end minde first thy behauiour before calling disobedient c. k Tit 3.3 seruing lusts and diuerse pleasures Secondly in calling how not onely God l Rom. 9.20 21 slightfull and refractary thou mayst remember thy selfe to haue beene in thy calling Thirdly since calling how many haue beene n Iac. 3 1. interruptions of obedience how weake and full of o Isai 64.6 blemishes the best performances And thus thinke First God saw thee such what time he past choise on thee Secondly and if when thou wert nothing but p Tit. 3.4.5 2 Tim. 1.9 loue could mooue God to call how much lesse to elect when thou wert not 5 The meanes of execution ordered to the end through sanctification of the spirit and faith of truth Are these intended merites of election or rather meanes of saluation Merites
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