A threefold preseruatiue against three dangerous diseases of these latter times 1. Non proficiency in grace. 2. Fals-hearted hypocrisie. 3. Back-sliding in religion. Prescribed in a sermon at S. Pauls Crosse in London, September, 17. 1609. By William Sclater, Batcheler in Diuinity, and sometimes fellow of the Kings Colledge in Cambridge.
A THREE-FOLD preseruatiue against three dangerous diseases of these latter times. 1 Non-proficiency in grace. 2 Fals-hearted hypocrisie. 3 Back-sliding in Religion. Heb. 6.4, 5, 6.
A THREE-FOLD preservative against three dangerous diseases of these latter times. 1 Nonproficiency in grace. 2 False-hearted hypocrisy. 3 Backsliding in Religion. Hebrew 6.4, 5, 6.
THIS Scripture was of old peruerted by Nouatians, to the establishing of their desperate heresie, denying pardon and place for repentance to men falling through infirmity after baptisme:
THIS Scripture was of old perverted by Novatians, to the establishing of their desperate heresy, denying pardon and place for Repentance to men falling through infirmity After Baptism:
as truely sanctifi•d as Gods owne children, prepared to g•ory: with this difference onely, permanency of penitency, or recouerablenesse in the elect, instability in reprobates.
as truly sanctifi•d as God's own children, prepared to g•ory: with this difference only, permanency of Penitency, or recouerablenesse in the elect, instability in Reprobates.
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And with as great confidence, though lesse probability vrged to proue, that Gods children chosen to saluation, called according to his purpose, may (at least for a time) fall from the state of grace, lose iustification not onely in foro conscienciae, and in respect of feeling, but euen before God: lose sanctification, both in respect of exercise and measure, as also the very habit. The more diligence is required of vs in the vnfolding of it.
And with as great confidence, though less probability urged to prove, that God's children chosen to salvation, called according to his purpose, may (At least for a time) fallen from the state of grace, loose justification not only in foro conscienciae, and in respect of feeling, but even before God: loose sanctification, both in respect of exercise and measure, as also the very habit. The more diligence is required of us in the unfolding of it.
for hereby they hazard themselues to vtter Apostacy and falling from grace receiued. And how fearfull that state is, it here showne, euen desperate and past recouery:
for hereby they hazard themselves to utter Apostasy and falling from grace received. And how fearful that state is, it Here shown, even desperate and past recovery:
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Therefore &c. The proposition is omitted, and in stead thereof, the proofe is set downe, verse 4.5.6. The assumption taken for granted: the conclusion expressed, verse 1.
Therefore etc. The proposition is omitted, and in stead thereof, the proof is Set down, verse 4.5.6. The Assump taken for granted: the conclusion expressed, verse 1.
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Saint Cyprian and Augustine thus re•soned against Nouatians, from plaine texts of Scripture my purpose is not to recite their word•, lest I waste time. Their reasons are these.
Saint Cyprian and Augustine thus re•soned against Novatians, from plain texts of Scripture my purpose is not to recite their word•, lest I waste time. Their Reasons Are these.
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First, from the promise of God made to Dauid, (perhaps with referen•e to Salomons fall) If any sinne, I will visit with the rod, but not remooue mercy.
First, from the promise of God made to David, (perhaps with referen•e to Solomon's fallen) If any sin, I will visit with the rod, but not remove mercy.
of Thyatyra, that had committed fornication, and eaten meats sacrificed to Idols, suffered Iezabel to teach and to deceiue: yet are inuited to repentance:
of Thyatira, that had committed fornication, and eaten Meats sacrificed to Idols, suffered Jezebel to teach and to deceive: yet Are invited to Repentance:
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As if a man should say to a husbandman, Go to, vse thy best skill and paines in tilling and manuring thy ground, sow thy seede: but haruest looke for none.
As if a man should say to a husbandman, Go to, use thy best skill and pains in tilling and manuring thy ground, sow thy seed: but harvest look for none.
Thirdly, who can imagine an influence of grace from Christ the head, where is not reall and true vnion with him? and who will vndertake to proue, that euer reprobate is vnited vnto Christ, fith hee lacks first, bond of vnion, the Spirit; secondly, instrument of vnion, liuely faith; thirdly, fruit of vnion, euerlasting life. It is true, that Christ is head ouer reprobates in respect of eminence, not so in regard of influence. And the gifts they partake from Christ, they haue from him as a rich Lord adorning his Church;
Thirdly, who can imagine an influence of grace from christ the head, where is not real and true Union with him? and who will undertake to prove, that ever Reprobate is united unto christ, fifth he lacks First, bound of Union, the Spirit; secondly, Instrument of Union, lively faith; Thirdly, fruit of Union, everlasting life. It is true, that christ is head over Reprobates in respect of eminence, not so in regard of influence. And the Gifts they partake from christ, they have from him as a rich Lord adorning his Church;
As to the third inference, that Gods elect children called according to his purpose, may lose righteousnesse, sanctification, &c. that is more improbably deduced out of this text, then eyther of the former.
As to the third Inference, that God's elect children called according to his purpose, may loose righteousness, sanctification, etc. that is more improbably deduced out of this text, then either of the former.
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Now surely if this were so, yet this text of all others is most impertinently alleadged to that purpose, no place affoording plainer proofe of their vninterrupted abiding in the state of grace. For thus I reason:
Now surely if this were so, yet this text of all Others is most impertinently alleged to that purpose, no place affording plainer proof of their uninterrupted abiding in the state of grace. For thus I reason:
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and shall wee say, it is impossible for an elect child of God to rise by repentance? Then sure it were possible they should neuer be saued, but not possible that Gods child should be deceiued so, as to faile of saluation.
and shall we say, it is impossible for an elect child of God to rise by Repentance? Then sure it were possible they should never be saved, but not possible that God's child should be deceived so, as to fail of salvation.
What needs more proofe? The spirit is in them semen manens & immortals. Immortall? why so? Forsooth (according to these mens glozing) because dying, he reuiues.
What needs more proof? The Spirit is in them semen manens & immortals. Immortal? why so? Forsooth (according to these men's glozing) Because dying, he revives.
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First, confirmation, and establishment in grace eos telous, vnto the end, without interruption. Secondly, liberation frō euills, by preuention: in euils, by sustentation:
First, confirmation, and establishment in grace eos telous, unto the end, without interruption. Secondly, liberation from evils, by prevention: in evils, by sustentation:
Quamuis breuitempore concutiendus sis, habet tamen recondita fidei semina: si solia abiecerit spiritus inuadentis, radix tamen •iue•, et non deficiet fides tua.
Quamuis breuitempore concutiendus sis, habet tamen recondita fidei semina: si solia abiecerit spiritus inuadentis, radix tamen •iue•, et non deficiet fides tua.
He lost his leaues, not his roote. For this Scripture some thus answere: impossible, that is, difficult. That good father Latimer much pleased himselfe in this euasion.
He lost his leaves, not his root. For this Scripture Some thus answer: impossible, that is, difficult. That good father Latimer much pleased himself in this evasion.
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supp•sitio•s are no positions. And its true, that copulatiues somtimes haue force of conditionals. But saint Peter plainely affirmes a possibility of reuolti•e ▪ and I thinke we may yield, these words are no empty bugbeares to aff•ight vs with all,
supp•sitio•s Are no positions. And its true, that copulatives sometimes have force of conditionals. But saint Peter plainly affirms a possibility of reuolti•e ▪ and I think we may yield, these words Are no empty bugbears to aff•ight us with all,
for some men, no questiō for some enlightned &c. for none truly regenerate. And we shall a•on heare, that none of thes• graces 〈 ◊ 〉 true renouatiō by the Spirit of God.
for Some men, no question for Some enlightened etc. for none truly regenerate. And we shall a•on hear, that none of thes• graces 〈 ◊ 〉 true renovation by the Spirit of God.
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taking it for granted, that there is no medium, 〈 ◊ 〉 seeming sufficiency & certayne Apostacy, videt scalā Iacob, sayth Bernard: et in scala Angelos, Iacob in a vis on saw a ladder, & on it Angels:
taking it for granted, that there is no medium, 〈 ◊ 〉 seeming sufficiency & certain Apostasy, videt scalā Iacob, say Bernard: et in scala Angels, Iacob in a vis on saw a ladder, & on it Angels:
to giue vs to vnderstand (Its Bernards glosse) that in the state of this mortal life, there is no meane betwixt profection and defection: but as we see our bodies alwaies on her growing or decreasing,
to give us to understand (Its Bernards gloss) that in the state of this Mortal life, there is no mean betwixt profection and defection: but as we see our bodies always on her growing or decreasing,
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Paul ▪ blasphemy, Manasses his cruelty, Abrahams idolatry, Mary Magdalens adultery. But for Apostacy, that is a sinne irrecouerable, no place for pardon or repentance:
Paul ▪ blasphemy, Manasses his cruelty, Abrahams idolatry, Marry Magdalene adultery. But for Apostasy, that is a sin irrecoverable, no place for pardon or Repentance:
What should let to interprete, not onely of the progresse of the Gospell, but of the efficacy of Gods Spirit in the hearts of his children? And for particulars, search and see whether there be any grace sound that growes not.
What should let to interpret, not only of the progress of the Gospel, but of the efficacy of God's Spirit in the hearts of his children? And for particulars, search and see whither there be any grace found that grows not.
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From faith to faith, saith Clemens: The Apostle seemes to speake of a double faith, or rather indeed of one, but increasing continually, euen to perfection.
From faith to faith, Says Clemens: The Apostle seems to speak of a double faith, or rather indeed of one, but increasing continually, even to perfection.
Vbi sunt, saith Bernard, qui descere solent, sufficit nobis? &c. Where are they that say we haue enough, we will be no better then our fathers? O monache, non vis proficere? Non Vis ergo deficere? Nequaquam:
Vbi sunt, Says Bernard, qui descere solent, sufficit nobis? etc. Where Are they that say we have enough, we will be no better then our Father's? O Monache, non vis proficere? Non Vis ergo deficere? Nequaquam:
Marueilous hath God bene in his mercy towards vs in this kingdome, granting vs meanes of knowledge, such as our fathers desired to inioy, but could not inioy them.
Marvelous hath God be in his mercy towards us in this Kingdom, granting us means of knowledge, such as our Father's desired to enjoy, but could not enjoy them.
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and would God it were not so, euen in congregations where the word hath bene most plentifully preached, that they had neede to be taught againe the very first principles and rudiments of Christian Religion.
and would God it were not so, even in congregations where the word hath be most plentifully preached, that they had need to be taught again the very First principles and rudiments of Christian Religion.
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in places where the Gospell hath long bene taught, are people notwithstanding found so grossely ignorant of Christ Iesus, that they know not eyther what he is,
in places where the Gospel hath long be taught, Are people notwithstanding found so grossly ignorant of christ Iesus, that they know not either what he is,
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What then should be the reasons, of this so little or no bettering in grace? One is, Opinion of sufficiency, Semper tibi displiceas, sayth Saint Augustine. No maruell,
What then should be the Reasons, of this so little or no bettering in grace? One is, Opinion of sufficiency, Semper tibi displiceas, say Saint Augustine. No marvel,
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For, what is become of that ancient detestation of Antichrist, and his corruptions? while we begin to thinke, we may separate too farre from Antichrist, as Antichrist;
For, what is become of that ancient detestation of Antichrist, and his corruptions? while we begin to think, we may separate too Far from Antichrist, as Antichrist;
though peaceably dissenting from vs in some small poynts of iudgement. And then seuerity ran her course against the greatest and most Capitall enemies.
though peaceably dissenting from us in Some small points of judgement. And then severity ran her course against the greatest and most Capital enemies.
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How is it now, that Iustice knows no epiegcegan towards friends, & is so full of conniuence towards obdurate enemies? Me thinkes yet, the sword of Magistracy, should be distomos, two-edged;
How is it now, that justice knows no epiegcegan towards Friends, & is so full of connivance towards obdurate enemies? Me thinks yet, the sword of Magistracy, should be distomos, two-edged;
That singular loue to Ministers, for their works sake, what is become of it? that double honor for them, that labour in the word and doctrine? Moses of old was faine to proclaime a Sufficit, and statutes were once made with vs to restraine ouerlauish contribution.
That singular love to Ministers, for their works sake, what is become of it? that double honour for them, that labour in the word and Doctrine? Moses of old was feign to proclaim a Sufficit, and statutes were once made with us to restrain overlavish contribution.
Those were the times of giuing, these are of withdrawing. And (brethren) at yt first rising of the Gospell amongst vs, how did the kingdome of heauen suffer violence? The word of God was precious in those dayes.
Those were the times of giving, these Are of withdrawing. And (brothers) At that First rising of the Gospel among us, how did the Kingdom of heaven suffer violence? The word of God was precious in those days.
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As the Israelites when they first saw Manna, cryed out in wonder, Man-hu: what is this so excellent food, that the Lord hath vouchsafed vs? so we of the Gospell, admiring the rich grace of God, that began to shine vnto vs in the face of IESVS Christ.
As the Israelites when they First saw Manna, cried out in wonder, Manhu: what is this so excellent food, that the Lord hath vouchsafed us? so we of the Gospel, admiring the rich grace of God, that began to shine unto us in the face of JESUS christ.
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How are we now sated with the plenty of it, and cry out contemptuously, Nothing but this Manna, The world pestered with preaching ▪ To say nothing of that temper, which many of vs begin to hold euen in Moralities;
How Are we now sated with the plenty of it, and cry out contemptuously, Nothing but this Manna, The world pestered with preaching ▪ To say nothing of that temper, which many of us begin to hold even in Moralities;
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But leaue we these vlcers, & come to the second thing in the text. The progresse of Reprobates, for so I iudge it, because their fall is without recouery.
But leave we these ulcers, & come to the second thing in the text. The progress of Reprobates, for so I judge it, Because their fallen is without recovery.
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walke in the blindnesse and vanity of their minds, embracing errour for truth, darkenesse for light, the Lord thus farre vouchsafeth grace euen to Reprobates, that they see and acknowledge the truth of Religion, distaste errours, discerne, acknowledge, approue that which is truth in Iesus Christ.
walk in the blindness and vanity of their minds, embracing error for truth, darkness for Light, the Lord thus Far vouchsafeth grace even to Reprobates, that they see and acknowledge the truth of Religion, distaste errors, discern, acknowledge, approve that which is truth in Iesus christ.
That Castawayes go thus farre, Peter playnely affirmes, speaking of some men, cleane escaped from those, that are wrapped in errours, who yet are intangled againe and ouercome.
That Castaways go thus Far, Peter plainly affirms, speaking of Some men, clean escaped from those, that Are wrapped in errors, who yet Are entangled again and overcome.
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What need many instances? Come not very Reprobates in the last day professing, that they haue prophecied in Christs name? and was not Iudas, as his fellowes, instructed in the truth of the Gospel,
What need many instances? Come not very Reprobates in the last day professing, that they have prophesied in Christ name? and was not Iudas, as his Fellows, instructed in the truth of the Gospel,
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How then is knowledge by our Sauiour made a pledge of eternall life? Ioh. 17.3. Ans. Knowledge of God in Christ, admits sundry differences, according to Measures, Mannor, Efficacy.
How then is knowledge by our Saviour made a pledge of Eternal life? John 17.3. Ans. Knowledge of God in christ, admits sundry differences, according to Measures, Manor, Efficacy.
To heare how fluently those men can discourse of the secrets of Nature, how distinctly they vtter things, which naturall reason apprehends, it many times breedes admiration in the mindes of the hearers.
To hear how fluently those men can discourse of the secrets of Nature, how distinctly they utter things, which natural reason apprehends, it many times breeds admiration in the minds of the hearers.
But when they come to speake of the mysteries of Religion, alas, how confusedly tumble they out their little or no apprehension? that euery man may see they are but smatterers in the secrets of Christ.
But when they come to speak of the Mysteres of Religion, alas, how confusedly tumble they out their little or no apprehension? that every man may see they Are but smatterers in the secrets of christ.
Thirdly, there is a Knowledge consisting in Theorie; there is another which is ioyned with sence and experience; when we know and feele the power of Christs death, and the vertue of his resurrection.
Thirdly, there is a Knowledge consisting in Theory; there is Another which is joined with sense and experience; when we know and feel the power of Christ death, and the virtue of his resurrection.
Lastly, there is an Idle and vnfruitfull Knowledge; there is againe a Knowledge that is mother of holy obedience. And this distinct, particular, experimentall, practicall Knowledge is that, that vndoubtedly accompanieth saluation.
Lastly, there is an Idle and unfruitful Knowledge; there is again a Knowledge that is mother of holy Obedience. And this distinct, particular, experimental, practical Knowledge is that, that undoubtedly accompanieth salvation.
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wherein how many blesse themselues in this that they know, and yet know not, in what poynt of knowledge they out-strip a Reprobate? Try thē the light which is in thee,
wherein how many bless themselves in this that they know, and yet know not, in what point of knowledge they outstrip a Reprobate? Try them the Light which is in thee,
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How are our papers stuffed with contemptuous speaches of them? English diuines, Nouices, Abecedaries in diuinitie, are now the best speaches we can affoord our fellow-labourers, perhaps lesse trauelled in the Ancients than our selues,
How Are our papers stuffed with contemptuous Speeches of them? English Divines, novices, Abecedaries in divinity, Are now the best Speeches we can afford our Fellow-labourers, perhaps less traveled in the Ancients than our selves,
Alas (beloued) who hath seperated thee? or what hast thou, which thou hast not receiued? eyther what piety teacheth, to vpbtaid with Ignorance those, who haue not reached to thy measure of scorning Knowledge? Ignorance (if any) would be pitied, not insulted ouer, especially in Brethren.
Alas (Beloved) who hath separated thee? or what hast thou, which thou hast not received? either what piety Teaches, to vpbtaid with Ignorance those, who have not reached to thy measure of scorning Knowledge? Ignorance (if any) would be pitied, not insulted over, especially in Brothers.
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These latter words some take exegeticos, intimating that this gift, noted with that exoke, is Christ Iesus himselfe, made to vs of God, wisdome, righteousnesse, sanctification, and redemption. Compare herewith Rom. 8.32. This then is the thing, which the Apostle affirmes, that euen Reprobates attaine vnto;
These latter words Some take exegeticos, intimating that this gift, noted with that exoke, is christ Iesus himself, made to us of God, Wisdom, righteousness, sanctification, and redemption. Compare herewith Rom. 8.32. This then is the thing, which the Apostle affirms, that even Reprobates attain unto;
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What is then the difference, betwixt the sweetnesse, which Gods children find in Christ, and that which the Heires of perdition apprehend? Ans. A child of God, seeing the excellency of Christ Iesus, values him at so high a rate, as that for winning of him, he accounts all things dung and dr•sse, what euer profit it lose him, what euer trouble it gaine him, he striues as for life and death to be partaker of him. That pious cruelty, Saint Hierome speakes of, you shall see in him;
What is then the difference, betwixt the sweetness, which God's children find in christ, and that which the Heirs of perdition apprehend? Ans. A child of God, seeing the excellency of christ Iesus, value's him At so high a rate, as that for winning of him, he accounts all things dung and dr•sse, what ever profit it loose him, what ever trouble it gain him, he strives as for life and death to be partaker of him. That pious cruelty, Saint Jerome speaks of, you shall see in him;
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Some hereby vnderstand Renewing: I would beleeue, but that Christ tells me, He the Renewing spirit abides for euer, is immortall seed, a Well of liuing waters, springing vp to life eternall.
some hereby understand Renewing: I would believe, but that christ tells me, He the Renewing Spirit abides for ever, is immortal seed, a Well of living waters, springing up to life Eternal.
What then is the holy Ghost here mentioned? and how farre are they partakers of him? Ans. What if we vnderstand it of those extraordinary gifts of the spirit, whereof in the history of the Acts is frequent mention? Learned Interpreters seeme not to dissent.
What then is the holy Ghost Here mentioned? and how Far Are they partakers of him? Ans. What if we understand it of those extraordinary Gifts of the Spirit, whereof in the history of the Acts is frequent mention? Learned Interpreters seem not to dissent.
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as causes of that horrour wherewith their Consciences are surprised? 2. Out of this Feare flowes an excellent measure, Externall reformation and restraint; so powerfull,
as Causes of that horror wherewith their Consciences Are surprised? 2. Out of this fear flows an excellent measure, External Reformation and restraint; so powerful,
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Come with me and see the zea e that I haue for the Lord, sayth halting Iehu, 2. Reg. 10. 16. 4. And to conclude) with how many holy motions are such men inspired? how often heare they that voice behind them, This is the way, walke in it? yea purposes also conceiued, to follow the spirits guidance?
Come with me and see the zea e that I have for the Lord, say halting Iehu, 2. Reg. 10. 16. 4. And to conclude) with how many holy motions Are such men inspired? how often hear they that voice behind them, This is the Way, walk in it? yea Purposes also conceived, to follow the spirits guidance?
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In this point therefore, wherein do Gods childrē go beyond them? Ans. That alwayes is accomplished in the Saints, which S. Paul prayeth for the Thessalonians; that they are sanctified throughout; in their whole spirit, and soule and body, and that especially in them is eminent, Their hearts are renewed to an vnfayned l•ue of God in Christ Iesus;
In this point Therefore, wherein do God's children go beyond them? Ans. That always is accomplished in the Saints, which S. Paul Prayeth for the Thessalonians; that they Are sanctified throughout; in their Whole Spirit, and soul and body, and that especially in them is eminent, Their hearts Are renewed to an unfeigned l•ue of God in christ Iesus;
deepe mysteries, things nouellons and rare much affect them, as Athenians, Act. 17.20. Mar. 12.37. 2. Misunderstanding: the promises rauish them, the Conditions are distastefull; Restraints vncomfortable.
deep Mysteres, things nouellons and rare much affect them, as Athenians, Act. 17.20. Mar. 12.37. 2. Misunderstanding: the promises ravish them, the Conditions Are distasteful; Restraints uncomfortable.
Whereas neuer was child of God suddenly brought frō Hell to Heauen, from the discomfort of a wounded conscience, presently to reioyce in the Gospell. 4. As suddenly wrought,
Whereas never was child of God suddenly brought from Hell to Heaven, from the discomfort of a wounded conscience, presently to rejoice in the Gospel. 4. As suddenly wrought,
so as suddenly and irrecouerably lost; whereas the ioy of the Saints is durable, Ioh. 16.22. 5. This sweetnes once tasted by a child of God, by an heart seasoned with grace,
so as suddenly and irrecoverably lost; whereas the joy of the Saints is durable, John 16.22. 5. This sweetness once tasted by a child of God, by an heart seasoned with grace,
An Hypocrite likes well of the word, ad haras vsque, till it touch him in his earthly profits ▪ howbeit, rather then the s•ine should perish, Christ himselfe shalbe entreated to depart out of their Coastes, Mat. 8.34. The highest pitch, they can reach vnto, remaines.
an Hypocrite likes well of the word, ad haras vsque, till it touch him in his earthly profits ▪ howbeit, rather then the s•ine should perish, christ himself shall entreated to depart out of their Coasts, Mathew 8.34. The highest pitch, they can reach unto, remains.
Men are sayd to taste of the powers of the world to come, when as the meditation of the life to come, beginning at the last iudgemēt, works powerfully in their hearts.
Men Are said to taste of the Powers of the world to come, when as the meditation of the life to come, beginning At the last judgement, works powerfully in their hearts.
What is then the odds betwixt Gods child, and a reprobate in this behalfe? Ans. A Reprobate makes himself the onely or principall terme of his intention in all his performances;
What is then the odds betwixt God's child, and a Reprobate in this behalf? Ans. A Reprobate makes himself the only or principal term of his intention in all his performances;
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And this is the vndoubted character of our adoption, and regeneration to that immortall, vndefiled, and neuer-fading inheritance, reserued for vs in the heauens.
And this is the undoubted character of our adoption, and regeneration to that immortal, undefiled, and never-fading inheritance, reserved for us in the heavens.
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Hee doubles the exhortatiō, because its a matter waighty, and of most difficult performance ▪ and Peter, Giue diligence to make your calling and election sure.
He doubles the exhortation, Because its a matter weighty, and of most difficult performance ▪ and Peter, Give diligence to make your calling and election sure.
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I say therefore againe, Proue we and examine ourselues, sift we these deceitfull hearts of ours to the bottome, that we may attaine some measure of wel grounded assurance, that we are the sonnes of God.
I say Therefore again, Prove we and examine ourselves, sift we these deceitful hearts of ours to the bottom, that we may attain Some measure of well grounded assurance, that we Are the Sons of God.
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Let this also be the touchstone which the Lord seemes to commend vnto vs. Compare we our measure of grace, with that wee find Reprobates to haue attained;
Let this also be the touchstone which the Lord seems to commend unto us Compare we our measure of grace, with that we find Reprobates to have attained;
What though wee haue seene the excellency of CHRIST IESVS? can wish, as Balaam, our soules may dye as the righteous? what if we lament, with Esau? take thought with Iudas, and wish our sinnes had neuer bene committed? yea, what if our outward life be reformed and amended,
What though we have seen the excellency of CHRIST JESUS? can wish, as balaam, our Souls may die as the righteous? what if we lament, with Esau? take Thought with Iudas, and wish our Sins had never be committed? yea, what if our outward life be reformed and amended,
Academicorum sint astimationes istae (saith Bernard) quorum est dubitare de omnibus, scire nihil. Let vs leaue these thinkings to Academicks, whose profession is to doubt of all things,
Academicorum sint astimationes Istae (Says Bernard) quorum est dubitare de omnibus, Scire nihil. Let us leave these thinkings to Academics, whose profession is to doubt of all things,
Therefore I say againe with Peter, Bee diligent to make thy calling and election sure; and know, it is possible to attaine assurance, but thou hadst neede bee diligent;
Therefore I say again with Peter, be diligent to make thy calling and election sure; and know, it is possible to attain assurance, but thou Hadst need be diligent;
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and with those Scriptures, which testifie our common infirmity, and Gods readines to shew mercy; at length they begin to restraine it to some particulars;
and with those Scriptures, which testify our Common infirmity, and God's readiness to show mercy; At length they begin to restrain it to Some particulars;
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as 1. Fornication. 2. Idolatry. 3. •eniall of Christ in persecution. These they taught, to be sinnes of so high a Nature, as admitted no pardon, nor possibility of repenting.
as 1. Fornication. 2. Idolatry. 3. •eniall of christ in persecution. These they taught, to be Sins of so high a Nature, as admitted no pardon, nor possibility of repenting.
For fornication we haue (saith he) Dauids example. He might haue sayd, for in•e t itselfe Lot. And lest any man say, This was in the old Testament true, not so in the new;
For fornication we have (Says he) David Exampl. He might have said, for in•e tO itself Lot. And lest any man say, This was in the old Testament true, not so in the new;
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As for Idolatry, the same Father thus reasons from the Lords fact, inuiting a people deeply ingaged in this sinne to Repentance, and proclaiming pardon:
As for Idolatry, the same Father thus Reasons from the lords fact, inviting a people deeply engaged in this sin to Repentance, and proclaiming pardon:
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Quos vtique ad paenitentiam Dominus non horta•etur, (saith the blessed Martyr, and Bishop, Saint Cyprian) nisi quia poenitentibus indulgentiam pollicetur.
Quos Vtique ad paenitentiam Dominus non horta•etur, (Says the blessed Martyr, and Bishop, Saint Cyprian) nisi quia poenitentibus indulgentiam pollicetur.
yea abiuring Christ Iesus through feare of persecution, yet brought to Repentance, and receiued to mercy? And as holy Ambrose speakes, Numquid eadem est causa eius qui sponte negat, et eius quem tormenta inclinauerint ad sacrilegium, non voluntas? Againe, Vicit eos poera non auertit perfi•ia.
yea abjuring christ Iesus through Fear of persecution, yet brought to Repentance, and received to mercy? And as holy Ambrose speaks, Numquid Same est causa eius qui sponte negate, et eius Whom tormenta inclinauerint ad Sacrilege, non Voluntas? Again, Vicit eos poera non avertit perfi•ia.
Item, Ipsius Diaboli de huiusmodi lap is si requiramus sententiam, nonne videtur dicere, Populus hic labits me honorat, cor autem eorum longe est a me? And what meanes the Apostle, to bid Restore those that are ouertaken by infi mity, if there be no hope of restitution? And the beloued Disciple, hese things I write, that you sinne not;
Item, himself Diaboli de huiusmodi lap is si requiramus sententiam, nonne videtur dicere, Populus hic labits me Honorat, cor autem Their long est a me? And what means the Apostle, to bid Restore those that Are overtaken by infi mity, if there be no hope of restitution? And the Beloved Disciple, hese things I write, that you sin not;
but if any sinne, we haue an Aduocate with the Father, &c. To leaue therefore this same Caninam herein, as Cyprian termes it, indeed the murtherer of the Brethren:
but if any sin, we have an Advocate with the Father, etc. To leave Therefore this same Caninam herein, as Cyprian terms it, indeed the murderer of the Brothers:
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And who is there, euen of the most perfect, that feeles not these ebbings & slowings of Gods grace within him? What then is that Falling so desperate, here mentioned? Ans. It is that totall Relapsing from grace receiued.
And who is there, even of the most perfect, that feels not these ebbings & slowings of God's grace within him? What then is that Falling so desperate, Here mentioned? Ans. It is that total Relapsing from grace received.
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when as a man falles, 1. Totus, 2. Ex toto, 3. In totum: The whole man in iudgement, will, affections, actions, from all grace, to all impious enormityes.
when as a man falls, 1. Totus, 2. Ex toto, 3. In totum: The Whole man in judgement, will, affections, actions, from all grace, to all impious enormities.
Saint Peter thus, When a man turnes away from the holy Commandement giuen vnto him, is againe intangled and ouercome, returnes like the Dog to his vomit,
Saint Peter thus, When a man turns away from the holy Commandment given unto him, is again entangled and overcome, returns like the Dog to his vomit,
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and wish, that their sinnes had neuer beene committed? But to a godly sorrow and change of their minds, ad metanogan it's impossible they should euer be renewed.
and wish, that their Sins had never been committed? But to a godly sorrow and change of their minds, and metanogan it's impossible they should ever be renewed.
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as waighing our intentiōs, and the nature of our deeds, in themselues considered. Example. By thy meat shall thy weake brother perish, for whom Christ died.
as weighing our intentions, and the nature of our Deeds, in themselves considered. Exampl. By thy meat shall thy weak brother perish, for whom christ died.
Yet, for that their facts in themselues considered, are semblable to the cursed cruelty of the Iewes, they are sayd againe to crucify the Sonne of GOD.
Yet, for that their facts in themselves considered, Are semblable to the cursed cruelty of the Iewes, they Are said again to crucify the Son of GOD.
What? to make Christ our pack-horse for our wilful sinnes? to frustrate (as much as in vs lieth) the end of his death? to draw him downe againe from Heauen, to make new satisfaction for our presumptuous rebellions? to fill the mouthes of Pagans with blasphemy of that holy name,
What? to make christ our packhorse for our wilful Sins? to frustrate (as much as in us lies) the end of his death? to draw him down again from Heaven, to make new satisfaction for our presumptuous rebellions? to fill the mouths of Pagans with blasphemy of that holy name,
but they are iustly depriued of the benefit of Christs sacrifices and perish eternally in fearefull expectation of vengeance, and of violent fire to deuoure them? Againe, Compare the Lords dealing with that, which we all coūt equal amōgst men.
but they Are justly deprived of the benefit of Christ Sacrifices and perish eternally in fearful expectation of vengeance, and of violent fire to devour them? Again, Compare the lords dealing with that, which we all count equal amongst men.
When a man hath spent the vtmost of his paine, and cost, and s•ill in manuring his ground, hoping to reape benefit by his industrious and costly husbandry,
When a man hath spent the utmost of his pain, and cost, and s•ill in manuring his ground, hoping to reap benefit by his Industria and costly Husbandry,
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and deuoted to the fire? And when the Lord hath laboured with such barren hearts, ploughed vp their fallow ground, sowne the seedes of eternall life, watered them with the dew of heauen, lookes (as iustly he may) for fruits of obedience, reapes none but the cursed fruites of contemning his graces and wilfull Apostacy;
and devoted to the fire? And when the Lord hath laboured with such barren hearts, ploughed up their fallow ground, sown the seeds of Eternal life, watered them with the due of heaven, looks (as justly he may) for fruits of Obedience, reaps none but the cursed fruits of contemning his graces and wilful Apostasy;
is it not equall with the Lord, to giue hardnesse of heart? to destinate to destruction, neuer to be recouered? This is the righteous Lords dealing with Apostates;
is it not equal with the Lord, to give hardness of heart? to destinate to destruction, never to be recovered? This is the righteous lords dealing with Apostates;
Now (Brethren) we haue heard the meaning of the Text, we haue seene the truth of what is here taught, with ye equity of this iudgemēt of God vpon their soules:
Now (Brothers) we have herd the meaning of the Text, we have seen the truth of what is Here taught, with you equity of this judgement of God upon their Souls:
but of declinings at least to a worse condition, in many of vs. There is beside this vniuersall reuolting, another kind of Apostasie, which we call partiall, a fearefull incliner to this irrecouerable conditiō:
but of declinings At least to a Worse condition, in many of us There is beside this universal revolting, Another kind of Apostasy, which we call partial, a fearful incliner to this irrecoverable condition:
The Apostle layeth this to the charge of the Galatians; that hauing bin rightly instructed in the meanes of iustification and saluation, they were presently carried away to another Gospell;
The Apostle Layeth this to the charge of the Galatians; that having been rightly instructed in the means of justification and salvation, they were presently carried away to Another Gospel;
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And are there not euidences ynow of such Declinings in many of vs? We were wont to haue our Schooles and pulpits ring of this truth, The Pope is Antichrist, Rome Babylon,
And Are there not evidences enough of such Declinings in many of us? We were wont to have our Schools and pulpits ring of this truth, The Pope is Antichrist, Rome Babylon,
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But blessed be God that hath directed the heart and pen of our learned Soueraigne, so graphically to be be paint him by his place, properties, time of reuealing!
But blessed be God that hath directed the heart and pen of our learned Sovereign, so graphically to be be paint him by his place, properties, time of revealing!
Shall we not say, they decline apace, that will haue workes enter Iustification, tincta sanguine Christi ▪ died red in the bloud of Christ? Auricular Confession we were iustly taught to detest,
Shall we not say, they decline apace, that will have works enter Justification, Tincta sanguine Christ ▪ died read in the blood of christ? Auricular Confessi we were justly taught to detest,
How then say some amōgst vs, there needes no more but a modification? separate some few abuses in the maner, the thing may well be restored in the Church. These are strange declinations:
How then say Some amongst us, there needs no more but a modification? separate Some few Abuses in the manner, the thing may well be restored in the Church. These Are strange declinations:
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In affection, when the heat of our zeale for God, & loue of his truth is abated in vs. I haue a few things against thee (saith the Lord to the Angell of Ephesus) that thou hast left thy first loue.
In affection, when the heat of our zeal for God, & love of his truth is abated in us I have a few things against thee (Says the Lord to the Angel of Ephesus) that thou hast left thy First love.
for leauing her first loue? where it that ancient seuerity and strict hand ouer Papists? of whom I may well say, They are generally of the slauishest nature of any mē vnder the Sunne; the very children of Hagar;
for leaving her First love? where it that ancient severity and strict hand over Papists? of whom I may well say, They Are generally of the slauishest nature of any men under the Sun; the very children of Hagar;
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And here (beloued Christians) where should I begin to complaine? that which Isaiah speakes of Israel in respect of Gods Iudgements, is it not as true of Englād in regard of her sinnes? The whole head is sicke, & the whole heart heauy;
And Here (Beloved Christians) where should I begin to complain? that which Isaiah speaks of Israel in respect of God's Judgments, is it not as true of Englād in regard of her Sins? The Whole head is sick, & the Whole heart heavy;
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but all full of swellings and putrified sores. The Court and City full of effeminate delicacy; the Country of hellish profanenesse; Magistrates shamelesse in bribery; Ministers euen benummed with idlenesse;
but all full of swellings and Putrified sores. The Court and city full of effeminate delicacy; the Country of hellish profaneness; Magistrates shameless in bribery; Ministers even benumbed with idleness;
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How now begin they to cast lots for Christs coate, and to share amongst them the portion of Leui? things which amongst the barbarous Egyptians were accounted holy? And when (till now) lacked the English Court some Tribunes of the people, carefull to keepe from thē ouer-grieuous impositions? How do all men seeke their owne? and almost pluck off the skinnes of the people? How is the faithfull City become an harlot? It was full of iudgement, and Iustice lodged there;
How now begin they to cast lots for Christ coat, and to share among them the portion of Levi? things which among the barbarous egyptians were accounted holy? And when (till now) lacked the English Court Some Tribunes of the people, careful to keep from them ouer-grieuous impositions? How do all men seek their own? and almost pluck off the skins of the people? How is the faithful city become an harlot? It was full of judgement, and justice lodged there;
Know you not, that a little leauen leaueneth the whole lumpe ▪ sayth he againe, pointing at corruption in doctrine, which same sentence is also applyed to euill example in life; 1. Cor. 5.6. Beloued, these are the things, requiring the speciall vigilancy and care of Magistrates.
Know you not, that a little leaven leaveneth the Whole lump ▪ say he again, pointing At corruption in Doctrine, which same sentence is also applied to evil Exampl in life; 1. Cor. 5.6. beloved, these Are the things, requiring the special vigilancy and care of Magistrates.
If any now shall arise, and deny the sufficiency of them for determinations of all controuersies in substance or circumstance of Religion, let ye Church officers hold and censure him,
If any now shall arise, and deny the sufficiency of them for determinations of all controversies in substance or circumstance of Religion, let you Church Officers hold and censure him,
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at whose gates (alas) how many young spend-thrifts waite, as weary of their patrimony and soules saluation? Right honourable, might it please you to be aduised, to obserue the wayes of such strumpets:
At whose gates (alas) how many young spendthrifts wait, as weary of their patrimony and Souls salvation? Right honourable, might it please you to be advised, to observe the ways of such strumpets:
these the Deuills very netts and snares, wherein (alas) how many are entangled euen to destruction? & for this (no doubt) is the Lords dreadfull visitation still vpon vs, because men committed adultery, and assemble themselues by companies in the barlots houses.
these the Devils very nets and snares, wherein (alas) how many Are entangled even to destruction? & for this (not doubt) is the lords dreadful Visitation still upon us, Because men committed adultery, and assemble themselves by companies in the barlots houses.
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yea, I am perswaded, all those Emissary Seminaries, that haue come vnto vs from Rome, neuer did halfe that harme in alienating our people from the truth, that these haue done by their enormous behauiour.
yea, I am persuaded, all those Emissary Seminaries, that have come unto us from Room, never did half that harm in alienating our people from the truth, that these have done by their enormous behaviour.
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Shall I adde (sith I haue begun) one thing more, that may concerne Authority? Of I•hosaphat it's sayd, that when he went to plant Religion amongst the people,
Shall I add (sith I have begun) one thing more, that may concern authority? Of I•hosaphat it's said, that when he went to plant Religion among the people,
I may boldly speake it, It's neither seuerity of discipline, nor acutenesse of writing, nor ought else preuailes so much to roote out these stinking weedes of superstition, as the paines and diligence of learned & well-liuing preachers.
I may boldly speak it, It's neither severity of discipline, nor acuteness of writing, nor ought Else prevails so much to root out these stinking weeds of Superstition, as the pains and diligence of learned & well-liuing Preachers.
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Let me therefore with reuerence aduise my Superiors, that care may be had to furnish our people with able Pastors, that may feede them with knowledge and vnderstanding,
Let me Therefore with Reverence advise my Superiors, that care may be had to furnish our people with able Pastors, that may feed them with knowledge and understanding,
and if the present store of Conformers serue not, might I not (in compassion of the Churches necessity) wish some conn•uēc• at those, that dissent frō vs in iudgement,
and if the present store of Conformers serve not, might I not (in compassion of the Churches necessity) wish Some conn•uenc• At those, that dissent from us in judgement,
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for matters of circumstance, whilst yet they carry themselues peaceably in the Church? The Lord would not haue Canaanites at once cast out, lest the wild beasts should increase vpon his people.
for matters of circumstance, while yet they carry themselves peaceably in the Church? The Lord would not have Canaanites At once cast out, lest the wild beasts should increase upon his people.
Notwithstanding, this let me propoūd as a matter to be deliberated, whether should not this be a Ministers resolution, To lay downe his Ministery for nothing,
Notwithstanding, this let me propound as a matter to be deliberated, whither should not this be a Ministers resolution, To lay down his Ministry for nothing,
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for which he ought not also to lay downe his life? And whether with comfort may a man leaue life, rather then we are a surplice in the Church of England? teaching (as no doubt, she doth) and practising Gods pure worship, detesting Idolatry, vrging Ceremonies not for ornament, much lesse necessity of Gods seruice,
for which he ought not also to lay down his life? And whither with Comfort may a man leave life, rather then we Are a surplice in the Church of England? teaching (as no doubt, she does) and practising God's pure worship, detesting Idolatry, urging Ceremonies not for ornament, much less necessity of God's service,
For vs, who by Gods blessing retaine our standings with comfort & fruit, howsoeuer it please some (whose seruants we are not) to censure vs of insincerity for this very poynt of Conformity, let vs be exhorted to preach the word, to be instant in season, out of season.
For us, who by God's blessing retain our standings with Comfort & fruit, howsoever it please Some (whose Servants we Are not) to censure us of insincerity for this very point of Conformity, let us be exhorted to preach the word, to be instant in season, out of season.
Now, Brethren, consider if this be to be precise, to labour in the word and doctrine, ought not all Gods ministers to be thus precise in Action, not in Faction? sayd one once elegantly.
Now, Brothers, Consider if this be to be precise, to labour in the word and Doctrine, ought not all God's Ministers to be thus precise in Actium, not in Faction? said one once elegantly.
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But if wee become a Patribus, ad Fratres, from Orthodox Fathers to doltish Friers, and feede our people with the froth of their wits, what shal we say? God grant their conceits of wit proue not a snare, to draw downe the more poysonous and bane-full drugges of their Popish heresy.
But if we become a Patribus, ad Brothers, from Orthodox Father's to doltish Friars, and feed our people with the froth of their wits, what shall we say? God grant their conceits of wit prove not a snare, to draw down the more poisonous and baneful drug of their Popish heresy.
The rather would I haue presumed to haue bin their Monitor, for that I haue obserued, the Religion especially of our Vulgar people, to hang (all-most all) on their sleeues:
The rather would I have presumed to have been their Monitor, for that I have observed, the Religion especially of our vulgar people, to hang (almost all) on their sleeves:
For, for my part I must professe, I cannot yet see, what that great and important businesse of the Ministery should bee, to which it may beseeme Preaching to giue place. I am sure not Sacraments.
For, for my part I must profess, I cannot yet see, what that great and important business of the Ministry should be, to which it may beseem Preaching to give place. I am sure not Sacraments.
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then by all outward helps whatsoeuer. Thirdly, what sayd I? honour amongst men? yea, more comfort to our Consciences, and glory in Gods Kingdome. Heare Salomon;
then by all outward helps whatsoever. Thirdly, what said I? honour among men? yea, more Comfort to our Consciences, and glory in God's Kingdom. Hear Solomon;
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He that winneth soules, is wise ▪ and Daniel, They that turne others to righteousnesse, they shall shine as the starres in the firmament, and Paul, What is our hope, our ioy, our crowne of reioycing? are not you it in the presence of our Lord Iesus Christ at his comming? What comfort like this,
He that wins Souls, is wise ▪ and daniel, They that turn Others to righteousness, they shall shine as the Stars in the firmament, and Paul, What is our hope, our joy, our crown of rejoicing? Are not you it in the presence of our Lord Iesus christ At his coming? What Comfort like this,
when a Minister comes before the Lord the great Shepheard of the Sheepe, with the words of Isaiah, applyed to our Sauiour? Lo mee, and the children, that thou hast giuen mee!
when a Minister comes before the Lord the great Shepherd of the Sheep, with the words of Isaiah, applied to our Saviour? Lo me, and the children, that thou hast given me!
Beloued, I am so farre from thinking that there were Lay-Elders in the Ancient Church, hauing the care of Church discipline, that I begin to be of opinion, they were all Preaching-Elders, that had to do in ordination, and iurisdiction Ecclesiasticall.
beloved, I am so Far from thinking that there were Lay elders in the Ancient Church, having the care of Church discipline, that I begin to be of opinion, they were all Preaching-Elders, that had to do in ordination, and jurisdiction Ecclesiastical.
The Apostles (we know) from whom our Reuerend Bishops haue more then probably deriued their succession, were all laborious this way. One of them, on whose shoulders lay the care of all the Churches, yet cryes, Wo to him selfe, if he preach not the Gospell.
The Apostles (we know) from whom our Reverend Bishops have more then probably derived their succession, were all laborious this Way. One of them, on whose shoulders lay the care of all the Churches, yet cries, Woe to him self, if he preach not the Gospel.
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and the waighty affaires of Church-gouernment will permit, to stirre vp the gift of God that is in vs, that if it be possible, we may strengthen the weake knees;
and the weighty affairs of Church-government will permit, to stir up the gift of God that is in us, that if it be possible, we may strengthen the weak knees;
Let them reioyce, and applaud themselues in their Thousands; for this yet take my warrant; They shall neuer winne credit to any Religion, whatsoeuer it is they professe.
Let them rejoice, and applaud themselves in their Thousands; for this yet take my warrant; They shall never win credit to any Religion, whatsoever it is they profess.
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Is it euill, to seeme euill? it's farre worse, to be euill, &c. and the saying of Christ (me thinks) should not be forgotten, To him that hath shall be giuen, and whosoeuer hath not, from him shall be taken euen that which it seemeth that he hath.
Is it evil, to seem evil? it's Far Worse, to be evil, etc. and the saying of christ (me thinks) should not be forgotten, To him that hath shall be given, and whosoever hath not, from him shall be taken even that which it seems that he hath.
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if he should permit vs to a Popish Ruler, who seeth not, how indifferent our people are? such temporazing is euen now rife; and that reading best pleaseth;
if he should permit us to a Popish Ruler, who sees not, how indifferent our people Are? such temporazing is even now rife; and that reading best Pleases;
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so eyther nice or humorous, that they refuse to arme thēselues against that, which they so much feare and pity in others, by diligent attendance to the worke of the Ministery? One (forsooth) is too learned; another too plaine; a third too elegant; or else too rude; some too formall; some too scrupulous:
so either Nicaenae or humorous, that they refuse to arm themselves against that, which they so much Fear and pity in Others, by diligent attendance to the work of the Ministry? One (forsooth) is too learned; Another too plain; a third too elegant; or Else too rude; Some too formal; Some too scrupulous:
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Wonder we at this, that the Lord should walke thus stubburnly towards vs? More wonder it is (but that his mercies are endles) that wee haue not bin vtterly consumed.
Wonder we At this, that the Lord should walk thus stubbornly towards us? More wonder it is (but that his Mercies Are endless) that we have not been utterly consumed.
since the one halfe of these miseries hath brought vs on our Knees in sack-cloth and ashes, in prayer and fasting for our sinnes, that haue drawne downe the wrath of God vpon vs. And a man would thinke, these Afflictions should haue that effect in vs, which the Lord teacheth to bee the end of his Iudgements, To make vs seeke him the more diligently.
since the one half of these misery's hath brought us on our Knees in Sackcloth and Ashes, in prayer and fasting for our Sins, that have drawn down the wrath of God upon us And a man would think, these Afflictions should have that Effect in us, which the Lord Teaches to be the end of his Judgments, To make us seek him the more diligently.
Oh, that it were not true, that wee harden our hearts the more, continuing and encreasing our Apostasies, scarce euer bethinking our selues of humiliation!
O, that it were not true, that we harden our hearts the more, Continuing and increasing our Apostasies, scarce ever bethinking our selves of humiliation!
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Oh, remember who hath sayd, Hath any bin fierce against the Lord that hath prospered? and what himselfe threatens, viz. to walke as stubburnly towards vs,
O, Remember who hath said, Hath any been fierce against the Lord that hath prospered? and what himself threatens, viz. to walk as stubbornly towards us,
and to encrease our plagues seuen times more, except the lighter preuaile to humble vs. Some course therfore betimes let vs take, to stop ye fierce wrath of the Lord, that is gone out against vs. It's a fearefull thing (saith our Apostle) to fall into the hands of the liuing God, who is in his wrath a Consuming fire.
and to increase our plagues seuen times more, except the lighter prevail to humble us some course Therefore betimes let us take, to stop you fierce wrath of the Lord, that is gone out against us It's a fearful thing (Says our Apostle) to fallen into the hands of the living God, who is in his wrath a Consuming fire.
Right honorable, why are not you a petitioner to those in authority, that a Fast may be proclaimed? Stay you, til you come againe to your thousands in a weeke? Alas,
Right honourable, why Are not you a petitioner to those in Authority, that a Fast may be proclaimed? Stay you, till you come again to your thousands in a Week? Alas,
how agrees that with Christian compassion to those, that in the Interim lose wiues, children, those that are deerest vnto them? and what a seruile and Pharoah like resolution is this, neuer till needes must, to send for Moses and Aaron, to intercede for vs vnto the Maiesty of God? I beseech you therefore in the bowells of Christ Iesus,
how agrees that with Christian compassion to those, that in the Interim loose wives, children, those that Are dearest unto them? and what a servile and Pharaoh like resolution is this, never till needs must, to send for Moses and Aaron, to intercede for us unto the Majesty of God? I beseech you Therefore in the bowels of christ Iesus,
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If these things preuayle not with authority, let me yet admonish euery of vs, that in our houses, by our selues and our families, we may be carefull this way:
If these things prevail not with Authority, let me yet admonish every of us, that in our houses, by our selves and our families, we may be careful this Way:
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we shall then see that gracious promise performed to vs and ours, when thousands fall at our right hands, and ten thousands at the left, it shall not come nigh vs. Ezek. 9.4. A marke is set (by commaundement from the Lord) on the forheads of th•se that mourne for the abominations that are done in the middes of Ierusalem.
we shall then see that gracious promise performed to us and ours, when thousands fallen At our right hands, and ten thousands At the left, it shall not come High us Ezekiel 9.4. A mark is Set (by Commandment from the Lord) on the foreheads of th•se that mourn for the abominations that Are done in the mids of Ierusalem.
Rom. 8.30 1. Pet. 2.2 2. Thes. 3.13. Ioh. 17.9.19.10. &c. 11.27.28. Poculum immorcalitatis, quod confectum est de inf•rmitate nostra, et virtute diuina, habet quidem in se vt omnibus prosit: sed si non bibitur, non proficit. Aug. ad artic. salso impos. Art. 1.
Rom. 8.30 1. Pet. 2.2 2. Thebes 3.13. John 17.9.19.10. etc. 11.27.28. Poculum immorcalitatis, quod confectum est de inf•rmitate nostra, et virtute Divine, habet quidem in se vt omnibus prosit: sed si non bibitur, non proficit. Aug. ad artic. salso impos. Art. 1.
