admonitions If we do so they will bee but warnings vnto vs nay purgations to purge vs of many superfluous humors of pride false opinions and euill conuersation yea and a notable restoratiue to recouer vs and a preseruatiue to keepe vs in good plight being once cured recouered They shall be grafted in Wee learne here not to deny all hope of pardon euen to men that fall and offend most greeuously but to put them in some hope of obtaining mercy so long as they do not by manifest signes declare themselues to be altogether desperate and incorrigible Amos. 5. But it must bee so propounded that still their sinne may bee beaten downe their securitie remoued and their minde in sense of their damnable downefall into which they are cast more stirred vp to seeke the face and fauour of God Reasons For first Gods power is infinite and his mercies bottomlesse therfore he can may conuert them Secondly if there be no hope and comfort left of mercie and forgiuenesse men will neuer seeke to bee reconciled vnto God by true repentance but either will bee swallowed vp of despaire or else persist and proceed on in their obstinacie and blindnesse Vse This meeteth with the error of the Donatists and Nouatians who did denie repentance and receiuing in againe into the fellowship of the Church to those that shrunke from the profession of faith in time of persecution or fell into manifest offences after Baptisme whereas the word of God is flatly against it in many places and in many particulers 2. Cor. 2. v. 6 7.8 Math. 18.22 2. Vse Let no man albeit he haue beene neuer so great a sinner or neuer so often fallen and offended despaire of Gods mercy but onely acknowledge and bewaile his sinnes before God labour and resolue to forsake his sinnes and to leade a new life and wholy and perfectly relie himselfe vpon Gods mercies in Christ and by the hand of faith apply them continually to his soule and then though his sinnes were as crimson they shall he as white as snowe though they were as redde as Scarlet they shall be as wooll for Christ his satisfaction is of infinite validitie and vertue our sinnes finite but his mercies are infinite For God is able to graft them in againe Seeing that God is omnipotent and that nothing is impossible vnto him of those things which hee will that his power doth in nothing more shine out then in the iustification and sauing of men we must not rashly despaire of a mans conuersion nor deny pardon to those that haue falne or debarre them of the meanes of salâ—â—uation for the very Iewes shall bee grafted in againe when they shall returne vnto the Lord Luke 21.24 and when by faith they shall embrace the Messias 1. Reason For God often-times conuerteth the most wicked and of whom in mans iudgement there is none or the least hope Examples hereof we haue in Manasses the Niniuites Mary Magdaline Paul and the Theefe vpon the crosse and of those of the Synagogue of Sathan in Saint Iohns time Secondly we shall hereby much detract and derogate from Gods greatnesse and goodnesse and foster an vncharitable opinion of others whereas charitie must hope and beleeue all things Thirdly Gods power is not idle and included in heauen but actiue effectuall and shewing his effects in all places and in all persons 1. Vse Let vs by this doctrine be humbled and giue the glory vnto God for that recouery and conuersion commeth from his power and mercy onely and other-wise man in matters of his saluation wanting faith can doe no more then a boughe or branche broken off can grow greene before that it bee by the Gardiners or Planters hand grafted into the Tree 2. Vse Let vs in all dangers all outward difficulties and impossibilities and in the performance of all Gods promises build vpon his powre and omnipotencie viz. so farre forth as it standeth with his reuealed will and this will notably stay and support our faith in all temptations and triall Iob. 19.25.26 Math. 22.29 Rom. 4. v. 20. Dan. 3.17 How much more shall they that are by nature be grafted in their owne Oliue tree We must hope well of their conuersion and saluation that yet remaine in the couenant of God and bee of the blessed seed albeit they for the times past and the present instant generally remaine in vnbeliefe and contempt of Christ. The first reason hereof is because Gods couenant with his elect is perpetuall vnchangeable and extendeth it â—elfe to a thousand generations and therefore must needs be accomplished in them Psal. 103.17 18. The second reason is drawne froÌ„ the power practise of God in effecting and bringing to passe greater and more vnlikely things such as was the conuersioÌ„ of the Gentiles who neuer were Gods peculiar people nation nor the sonnes of AbrahaÌ„ before their conuersion to Christ nor chosen of God as the Iewes were therfore much more can he will in his good time bring home the erring and wandring Iewes his owne peculiar people Vse Let vs by due contemplation pondering of the workes of Gods omnipotencie in greater matters not doubt of it in the performance of lesser matters As for exaÌ„ple can could God make all the world of nothing could he destroy Senacheribs army in one night by one Angel cannot he in time when he pleaseth confound destroy Romish Babell by his Almighty power and by such an infinit hoast of his creatures which he hath alwaies ready at command The first part of diuision of the Chapt. v. 25. ad 33. For I would not Bretheren that yee should be ignorant of this secret least yee should be wise in your selues that partly obstinacie iâ—â—ome to Israell vntill the fulnesse of the Gentiles be come in And so shall all Israel be saued as it is written the deliuerer shall come out of Sâ—ion and shall turne away defections or vngodlinesse from Iacob And this is my couenant to them when I shall take away their sinnes I would not haue you ignorant of this mystery id est of this secret and hidden thing which hetherto hath beene vncredible to the Iewes I will bring it now into your remembrance least you should be wise in your selues i. least you be wise in your owne eyes and so prowd and arrogant that partly in respect of some persons and for a time and in a sort but not altogether obstinacy i. hardnesse of heart and vnbeleefe is come to Israell to the Iewes or people of Israell vntill the fulnesse of the Gentiles bee come in i. as it were the whole body of the Gentiles So that no nation shall be left out and though they bee neuer so barbarous as they of America amongst whom it is to be thought that some of the Apostles Disciples preached or at the least that the same sound of the Gospell
bountifulnesse and Gods seueritie Ques Is not God changeable in his promises couenant seeing that he cast of the Iewes whom formerly hee chose and loued Ans. No for first he speaketh of the nation in generall which were his people onely by outward profession and not by secret election Secondly they were grafted in the Church but neuer predestinate to life eternall for then they could not haue falne away Eor the Election of God is a firme foundation and all the gates and powers of hell cannot shake it much lesse preuaile against it Towards thee bountifulnesse if thou continue in his bountie Ques Seeing that continuance and perseuerance in grace and faith seemeth to consist in our owne power and will which is weake and changeable cannot the elect and regenerate loose faith and so wholy fall away from God Ans. No for first constancy and perseuerance doth not consist in our owne power and will but it is an effect of Gods election an especiall marke of a man regenerate 1. Iohn 2.22 Secondly by this manner of speaking the holy Ghost intendeth to correct pride and presumption in men and to stirre them vp to a godly indeauor to maintaine and cherish their faith and to be workers and instruments of their owne saluation by vsing all the good meanes that God hath sanctified for that purpose Thirdly faith albeit the flame and outward effects of it may be quenched for a time yet the fire was neuer put out but at the least blast of Gods word and spirit it is kindled againe and breaketh forth into a bright flame Lastly that regeneration and the gift of faith is neuer wholy lost it is most cleare and manifest by many testimonies of scripture God putteth his feare into their hearts that they can neuer depart from him They haue the seed of grace and of faith remayning in them and they alwaies keepe it The grace of God in them is a Well of water springing vp into euerlasting life Christ is alwaies a mediator for them and praieth for them effectually the comforter doth abide with them for euer God doth neuer cast them off and they shall neuer perish Ioh. 6. and 10. They if they abide not still in vnbeliefe shal be grafted in Q. How can predestination bee eternall and certaine seeing that it dependeth vpon mans beleefe or vnbeleefe An. Our beliefe or vnbeliefe dependeth vpon predestination for they that are elected to eternall life beleeue Act. 13.48 and they that are eternall refused cannot beleeue nor obey the Gospell Ioh. 8. and therefore predestination dependeth not on it for the second causes hang on the first that is the decree of God and not the first on the second Secondly our engrafting into the Church dependeth not vpon our owne power and free-will but onely vpon the power of God and his mercy Thirdly wee must distinguish of the times The Iewes that liue in one time or age may bee generally reiected but not so in another especially when their fulnesse shall as wee daily expect and pray for come into the Church and they bee by faith Abahams children Fourthly the Apostle speaketh not of euery perticular but of the people and nation in generall Lastly their duetie is shewed vs that they ought not to please themselues in their ignorance and vnbeleife but to desire to come to true vnderstanding and faith V. 22. Behold the bountifulnesse and seuerity of God The whole world is but a Theater of Gods mercie and iudgements for whatsoeuer is done in it hee doth it either as the efficient cause if it bee good and so farre forth as it is good or if it be euill he effectually permiteth it and most wisely and to good ends ordereth and gouerneth it and that alwaies without any fault of his as here we haue an instance in the Iewes reiection in the election of the Gentiles Psal. 115. The reason herof is first because God is almighty and therefore nothing is or can bee done in the world but by his decree and knowledge effectual working or at least by his effectual permissiō secondly God sitteth not idle in heauen as Epicures others vainly imagin but alwaies worketh doth care for and order the things of men preparing and propounding rewards to the Godly and reseruing and prouiding punishments for the wicked Gen. 6.5.6 Gen. 22.1 Deut. 8.2 13.3 Isa. 4 1.20.21.22.23 Vse Let vs attribute and ascribe nothing to chance or fortune but ascribe all to Gods holy prouidence who decreeth and fore-seeth gouerneth ordereth and directeth all things euen the least and most vile things and that in a most excellent maner to most excellent ends and if nature nihil facit frustra then the God of nature who is wisdome it selfe doth nothing but to excellent purpose Towards them which haue fallen seuerity We by other mens sinnes and falls must bee humbled and stand in feare least by our vnbeliefe and other sinnes that flow from it wee draw Gods anger and iudgments vpon vs. We haue infinit spectacles hereof in scripture as against the old world that in the daies of Noah was drowned against the Sodomits that were destroied with fire and brimston from heauen of many thousand Israelits that perished were destroied in the wildernes for murmuring for rebellion for fornication for idollatry and for tempting of God Iud. Epist. v. 7. of the Iewes exiled their owne country and led once and againe into captiuity and many other both generall and particular iudgements recorded in scripture both in the old testament and also in the new yea all ages and our owne experience yeelde vs store and variety of examples The reason hereof is because God is mercifull vnto vs and would not haue vs perish but to come to the knowledge of the truth and to repentance and so to saluation Secondly God is iust and hateth sinnes alike in all and if we will not take warning by others God will censure and punish vs sharpely Vse 1. Let vs pitty and commiserate their wofull condition that haue prouoked Gods indignation against them let vs commend them to God in our praiers and do out vttermost endeuour to recouer them Vse 2. Let vs marke and meditate vpon Gods seuerity against the Hungarians and the Greekes and other places of Europe that haue beene captiuated and inthralled to the Godlesse and barbarous Turkes together with Asia and Affrica Let vs also consider the great and long Apostacy of Spaine Italy and other countries in the West part of the world from Christ to the Romish Antichrist and withall behold Gods incomparable mercies so long and so strangely continued vnto vs and our nation Let vs acknowledge our owne vnworthinesse and be alwaies thankefull vnto God for so great mercies and beware least we contemne the ritches of his goodnesse and patience that leadeth and prouoketh vs to repentance and take heed that that be not found in vs which we taxe and condemne
our selues to be Christs subiects and seruants to suffer no euil lusts and concupiscences to rule and raigne in vs but to permit Christ by his word and his spirit to guide gouerne vs otherwise we shal be bruised with an Iron rod slaine before Christ his face and shall neuer enter into his rest the heauenly Canaan and the heauenly Ierusalem Ps. 2. v. 9. Lu. 19.27 Heb. 3. v. 18. 19. But they are beloued for the Fathers sake God in his elect doth not consider what they deserue nor alwaies respect thē according to their present vnbeliefe but regardeth what he hath promised to Abraham and his seed and therefore he wil not change his purpose but in time vouchsafeth them his sauor albeit for the present by reason of their vnbeleife and impenitency hee frowne vpon them and seeme to disfauor and renounce them The reason hereof is first because God is good ful of goodnes mercy and truth vpon the communication of which he vpon mens conuersion expecteth and requireth all the praise honor glory to be yeelded and ascribed vnto him only Secondly God by shewing mercy to the degenerate Iewes wil at length get him far greater glory and renown of his mercy power then before Vse 1. Let vs not our selues dispaire of Gods mercy by reason of our former present errors and enormities be they neuer so many mighty for our saluation dependeth not vpon our owne workes and deserts but onely vpon Gods vnchaungeable decree but let vs truely and vnfainedly repent of them forsake them and then vndoubtedly we shall liue and die in the loue and fauour of God Let vs not dispise the Iewes nor doubt of their conuersiō and saluation but in respect of Gods couenant wish well vnto them pray for them and further their saluation 3. Vse If God loue the Iewes for their Fathers sake and for his couenant made with them and not for any thinge wherein they could pleasure or profit him we must herein follow and imitate the Lords example and not loue true Christians in by respects namely because they be our kindred onely or because we reape some commodity by them or that they serue our turne but in the spirit and for the truth sake onely for this is right loue and that which God requireth commendeth and rewardeth The calling and gifts of God are without repentance From the perpetuity and constancy of Gods calling and his sauing giftes and promises in his elect I gather that none of Gods elect can wholy or finally fall or possibly be damned Rom. 8.1.2 Tim. 2.19 For first God is without change and alteration in his nature decree couenant promises and neuer wholy reuoketh and abolisheth his worke in them Secondly his mercies towards them faile not but alwaies streame forth to their continuall comfort for God is truth and will alwaies performe his promises Lastly God is almighty and cannot be hindred much lesse ouer ruled by any creature neither can any disanull that which God hath ratified or condemne those whom he will saue Rom. 8.33.34 This doctrine checketh the corrupt and presumptuous opinion of the Papists that teach constancy and saluation to reside in our owne power and potency wheras it consisteth wholy in the couenant and promises of God 2. Vse The second vse is for comfort and that is if we once perceiue and find in our selues some pawnes and Printes of Gods loue and fauour we may and must assure our selues of the perpetuity of it without doubting for God is constant in his giftes and neuer retracteth them though men doe often and hauing begun a good worke he wil finish and perfect it he is not like him that in vs beginneth to build a goodly house and cannot finish it but he will make euery one of his Saints an holy and perfect temple in the Lord Ephe. 2.21 3. Vse Seeing that God is no changeling vnto vs but his bounty alwaies continueth and his promises are in their time duly accomplished let vs first learne hence to cleaue fast vnto him and sincerely and incessantly to serue and feare him all the daies of our life Secondly let vs in our words deeds couenants and promises not deale hollowly and deceiptfully with men but truly iustly and simply for he that halteth with men is no better then an Hipocrite before God and his religion is onely formall and fruitlesse Psa. 15.2 30. Vers. For euen as ye in times haue not beleued God yet haue now obtained mercy through their vnbeleefe 31. Vers. Euen so now haue they not beleeued that by your mercy they may also obtaine mercy 32. Vers. For GOD hath shut vp all in vnbeleefe that hee might haue mercy on all Sense For euen as yee in times past .i. before Christ his incarnation haue not beleeued in .i. obeied the word of God and his commandements nor acknowledged Christ Iesus for the sonne of GOD and your redeemer yet haue now obtained mercy i. God hath called you effectually and endewed you with the true and sauing knowledge of God and his Gospell through their vnbeleefe .i. by the occasion that the Iewes would not receaue the Gospell nor the Messias offered vnto them but refuse both the one and the other Euen so now they .i. the Iewes haue not beleeued viz. the Gospel that by your mercy .i. by the mercy of God offered vnto you in your effectuall calling and in your sincere profession and intertainment of the Gospell may be prouoked and inflamed by an holy emulation to follow and affect you They may also obtaine mercie That is through Gods mercie may be partakers of faith remission of sins and saluation that so it may bee apparant both to the Iewes and Gentiles that both are saued by his mercy and grace onely For God hath shut vp .i. tyed bound and imprisoned together all .i. all his elect both of Iewes and Gentiles vnder vnbeliefe .i. sinne and hath kept them vnder his power and custody like a number and sort of malefactors shutte vp into one prison and so conuinced them that they can by no meanes escape finde ease and inlargement that he might haue mercie .i. haue an occasion to inlighten and saue all .i. all his chosen whether Iewes or Gentiles and so might actually and perfectly saue them by his mercie and fauor and not for any merite or worth of theirs Ver. 30. Haue obtained mercie through their vnbeliefe Ques Can euill be cause of good and one mans vnbeliefe be cause of an other mans beleeuing conuersion Ans. No to speake properly for like cause like effect but it may be indirectly and by accident as we see how that of euil manners are made good lawes Now euill manners and enormities are no causes of enacting wholsome lawes but onely occasions and accidentall motiues Secondly no sinne doth more kindle Gods indignation and enrage his maiesty against vs then infidellitie therefore it can be the working cause of
and receiue the Gospell Lastly the Macedonians albeit otherwise in affliction and extreame pouertie by their free and willing contribution and collection for the reliefe of other distressed Saints prouoked the Corinthians to doe the like 1 Vse Hereby lette vs learne and be admonished what should be the scope of our doctrine life and zeale namely that it may bee a motiue and prouokement vnto others to resemble vs in good things that are pleasing and acceptable in Gods sight Let vs then breake-off and surcease from enuie spites and all contempt for hereby we rather kill them then conuert them and harden them then helpe them forward 2. Vse Here is condemned the ill zeale and example of Papists Turkes Anabaptists Schismatikes and the like who hereby seduce and scandallize others and if they do not destroy their faith yet they much impaire and weaken it woe to these that giue and raise great offenses better it were for them if they repent not that they had neuer beene borne For that God hath shut vp all in vnbeliefe In that God hath shut vp all .i. Conuinced them by his lawe and word and declared them thus to be captiuated and inclosed in the prison of their sinnes that it might appeare and bee there notified to all men that the pardon of sinne and their saluation proceedeth only from Gods mercie we learne this instruction viz That all men are sinners vnrighteous prone vnto euill and slow vnto good yea and vnfit and vnable to it and are hereof attainted and conuinced by the lawe of God in so much that they are in no better estate before God then guiltie and condemned persons and malefactors who trembling and astonied looke for nothing but death Psal. 6. V. 3.7 Psal. 130. V. 3. Psal. 143. V. 2. Thus must Paul before that God shew mercie vpon him be conuinced and proued to be a blasphemor and persecutor an oppressour Mary Magdalen to be an impure and filthie liuer Peter to haue denied Christ his Lord and Sauiour three times and that with cursing and swearing that it might appeare that saluation consisteth onely in gods free mercie and not in mans worthynesse or workes 1. Vse Let vs not please our selues in nobilitie stocks gentry witte wealth priuiledges for God respecteth not these but the heart and the worke of the spirit much lesse lette vs think not hardly or dispaire of others especially of the Iewes for we deserue no more at Gods hands then they but are alike conceiued and borne in sinne and by nature the children of wrath as well as they Eph 2.3 2. Vse Here are condemned those that iustifie them-selues before God and that will be saued by their owne workes and so presumptiously and proudly either deminish or denie the grace and free mercie of God then which nothing can bee imagined more iniurious and disglorious to the diuine goodnesse and clemencie 3. Vse Wee must learne with sorrow and greefe to confesse and lay open our sinnes before God yea to be abashed ashamed and confounded in regard of them and withall flee to the throne of grace and supplicate for mercie and forgiuenes For the more miserable wee finde our selues to bee and the more wee depend vppon Gods helpe and goodnesse the more fauour wee shall obtaine and the sooner procure mercy at his hands That he might haue mercie on all That is of all sorts both amongst Iewes and Gentiles In the matter of our iustification vocation saluation Gods mercie is onely seene and neither Iewe nor Gentile are saued otherwise then by his fauour and mercie Titus 3. v. 4.5 Eph. 2. v. 3.4.5 Rom. 3. v. 20.8.7.24.12 The reason hereof is first because Iewes and Gentiles are alike guilty before Gods iudgement seate as it hath beene before proued Secondly God is bound and beholding to none for who hath giuen him any thing but it shall be recompenced And therfore al whom he saueth he saueth by his meere mercy and grace and not for any matter or merit that he could find in them 1. Vse Here is condemned the grosse and palpable error of those which thinke that in the processe of time all shal be saued yea the very diuels as Origine dotingly dreamed Wheras the fewest are elected called iustified and none shall bee saued but they and this will the last iudgement make manifest to all the world 2 Vse It serueth also to ouerthrow refute the fond false opinion of al mans merits for we receiue all things from Gods meer mercy and there is no place for mens deserts and merites 3. Vse Thirdly wee must not abuse and peruert GODS mercies to the lust and libertie of the flesh for his mercie is proper and reserued for them that feare him and are displeased in them-selues for their sins not for such lewd and presumptious minded Libertines that haue no feare of God before their eyes Lastly though with the Saints of God in Scripture wee sometimes through Satans suggestion and our owne frailtie and negligence fall into many great and grieuous sins yet we must neuer dispaire of Gods mercies but repent whiles we haue time and by faith apply them to our selues For they are bottomelesse most plentious and neuer faile them that truly repent and beleeue The sixt part of the Chapter V. 33. O the deepenesse of the riches both of the wisdome and knowledge of God! How vnsearchable are his iudgements and his waies passe finding out V. 34. For who hath knowne the mind of the Lord Or who was his Counsailer V. 35. Or who hath giuen vnto him first he shal be recōpensed V. 36. For of him and through him and for him are all things to him be glory for euer Amen Sense O the deepnes of the riches both of the wisdome and knowledge of God .i. the riches of his deepnes or O the deepe plentifull and Ocean Sea that can neuer be drawn dry of these attributes of Gods knowledge and wisdome whereby God knoweth his and when he will call them and most wisely and iustly determineth of them and disposeth and gouerneth all men and all actions albeit our poore and shallow vnderstanding cannot apprehend it and many times iudgeth amisse How vnsearchable are his iudgements i. his meanes manner both in chusing and refusing in shutting vp all vnder sinne in sauing and condemning men cannot possibly be sounded and found out by mans reason and his waies past finding out .i. no man can find out his secret purposes and disseignes for they are not reuealed in the Scriptures V. 34. For who hath knowne the mind of the Lord Sense Viz. Who hath knowne his purpose and counsailes secret iudgements that are not disclosed and declared in the word Or who was his Counsailer In the creation and preseruation of the world in the redemption gouernment and saluation of his Church he needed not mans aduise and counsaile but performed all by counsaile of his owne will V. 35. Or who
not erre and be deceiued in iudgment A. Yes for first if that notable Prophet of the Lord Elias erred in iudgment of the Church and Samuell the Prophet was deceiued in the choise of Isâ—i his sonnes yea and the Apostles themselues for a time were ignorant of the Article of the resurrection of Christ and of his kingdome yea and Peter after that the holy Ghost in the day of Penticost had descended vpon him knew not that the Iudaicall differences of meates were already abrogated thought the Gentiles were not capable of the Gospel except withall they should admit of and receiue the ceremonies of Moses his law if these Prophets Pillars of the church were ignorant and did erre euen in matter of faith why may not much more other both Pastors and people erre that haue not nor neuer in this world shall haue any such extraordinary calling gifts and illumination Secondly the Church and the principall members of it sinne alwaies and are ignorant yea and many times erre in the right interpretation of the Scripture ergo they may erre in faith But herein lyeth the difference first the true Church buildeth her faith onely vpon the Canonicall Scriptures of the Prophets and Apostles secondly shee neuer stiffely and obstinately as heretikes doe maintaineth any error against the maine principles and foundations of true religion Q. Hath God cast away his people A. Gods couenant and sauing promises are neuer made frustrate and voide by the vnbeliefe of the multitude nay if there were but one true beleeuer in the whole world God would not breake his promise and couenant with him for all the rest Thus Noah and his familie were saued when all the world besides perished Thus Lot was preserued when the Sodomites were suddenly destroyed with Fire and Brimstone from heauen Thus Simeon Anna and a few others were saued in a generall corruption of doctrine and manners and lastly in the mystie fogge and more then Aegyptiacall darkenesse of Poperie Christs two faithfull witnesses .i. the small number of his true Ministers and constant champions and confessors albeit cruelly massacred by the Romish Antichrist ascended vp to heauen in a clowde their enemies seeing them Nay amongst the vnbeleeuers themselues and Idolaters in the Papacie God saueth many by reason of the promise of his couenant pawned with them hence it is that he conuerteth many before the close and end of this life whom otherwise hee might iustly leaue in their idolatrie and so destroy them Reason The reason hereof is first because the truth and performance of Gods promises resteth in him-selfe and not in any man whatsoeuer Secondly all his sauing gifts are without repentance .i. constant and vnchangeable 1. Vse Let vs hang all our saluation on Gods couenant and promises onely for all other helpes and additaments of men are vaine false and will faile and deceaue vs. 2. Vse Secondly let vs lay hold vpon and apprehend them all by faith and so inclose and impropriate them to our selues for onely faith doth giue vs right vnto them yea and infeoffe vs in and giue vs liuery and seison of them I also am an Israelite From Pauls example and conclusion wee learne That euery godly and beleeuing man may be fully perswaded and assured by faith that hee is a member of the true church and that hee shall vndoubtedly bee saued and therefore it is his dutie firmely to beleeue so much Rom. 8. v. 23. 38.39 Reason The reason is the promise and assurance hereof is made to the beleeuer sanctified person Psal. 15.5 Psal. 24. v. 3.4.5 Secondly doubting and despaire of Gods loue and fauour and of our saluation is a great sinne and against the attributes of Gods truth mercy and goodnesse and if wee doe great wrong and iniurie vnto good and faithfull men when wee call their loue and loyaltie into question much more when we doubt of the goodnesse and truth of the infinite and vnchangeable good maiestie of God And particular doubting distrust and dispaire is often and much condemned in the Scriptures Math. 14. v. 31. Luke 12. v. 29. Heb. 12. v. 12. 13. Vse 1. Hereby is condemned that false and comfortlesse opinion of the Romanists that depriueth and dispoileth faith of his forme and of his firme apprehension and application and maketh it nothing else but a generall beliefe of the promised blessednesse of God and a giuing of an assent to other mysteries reueiled of God touching the same which the very diuels and reprobates haue or may haue 2. Vse Wee must labour and striue by the continuall and carefull vse of the word preached the Sacraments prayer and conference and obseruation of Gods fauours towards vs both in blessings spirituall and temporall to attaine vnto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full assurance of it and hauing once obtained it to norrish and cherish it by the same meanes Q. Hath God forsaken his people whom he knew before A. Here Gods fore-knowledge beeing taken for his speciall fauour for his Predestination and adoption of them which is alwaies firme and vnalterable wee are taught these two conclusions First that the Predestination and the Election of Gods Saints is firme certaine and vnmoueable and can neuer be lost and that not onely in Gods decree but also in their owne sence and feeling Rom. 8.33 Tit. 1.1 Rom. 9.11 Rom. 11.7.2 Pet. 1.10 For it is a foundation that cannot bee shaken Secondly it is grounded vpon the rocke and therefore the gates and power of hell cannot preuaile against it Vse It checketh the Papists who make predestination mutable and vncertaine and so would despoile and disarme vs of the maine ground of all comfort Whom he hath fore-knowne In that here the cause why God doth neuer finally reiect or forsake his people is onely ascribed to his fore-knowledge 1. to the pleasure of his good will inward fauour and eternall predestination it excludeth and remoueth all mans merites and all outward dignities prerogatiues and excellencies what-soeuer from beeing any cause of it And no maruaile for if man though regenerate cannot in respect of his finite and sinfull nature merite ought at Gods hands hauing a being both by nature and grace much lesse could he merite ought before hee had any being or existence at all Vse Ergo seeing there is no cause of glorying in vs or any outward ornament and seeing nothing mooued God to elect vs but onely his meere mercy and fauour let vs ascribe and returne with thankfull hearts all the glory and praise thereof to him to whom alone it appertaineth Know yee not what the scripture saith of Elias In that it is here presupposed if not granted that the Iewes to whom Paul especially addresseth his speach for by an Apostrophe hee afterwards speaketh to the Gentiles from the 13. verse to the 25. were most ready and expert in the scriptures we are aduertised how profitable nay how necessary the
gold and siluer c. 2. Tim. 2. v. 20 Therefore in the worke of our predestination and redemption Gods mercy and goodnesse is all in all and hath not any respect to any thing that is without and not partaker of his owne nature and essence It serueth to beate downe all pride and humane glory and all confidence in any of our owne workes because all the workes and glory of our saluation is from Gods grace and mercy onely and not from our selues or any thing in vs Rom. 9.18 2. Vse And if it did hang vpon our owne workes wee should bee vncertaine because wee cannot satisfie GODS iustice Secondly in that GOD hath beene so good vnto vs wee must pay vnto him the continuall impost of praise and thanksgiuing and for a document and proose hereof labour to frame and conforme our liues wayes and workes to the rule of his written word 3. Vse Lastly wee must not doubt aâ—d remaine in suspence of his loue and fauour but take notice of it secure and perswade our selues of it more and more For God is full of mercie and goodnesse who is a louing Father a kinde and sweete Sauiour in Christ and doth by the perfume and magneticall attraction of his mercies prouoke and allure all men to worship feare loue inuocate and trust in him And therefore wee cannot offer greater indignitie nor doe more notable iniurie to so good a Maiestie then to call his grace goodnesse or mercy into question What then Israell hath not obtained that he sought 2. Section i. What shall wee say and confesse namely this as the trueth is that Israell i. those carnall Israelites who boasted themselues to be Israelites and gloried in the flesh hath not obtained that he sought i. that whereas they went about and endeauoured to attaine vnto iustification and eternall life by their owne workes and merits they haue not obtained it v. 22. But the election hath obtained it i. the elect as farre forth as they are elect haue obtained it in and by the force of election and because they sought it onely of grace through faith But the rest i. they are not elected but reiected haue beene hardened i. their heart hath in Gods iust iudgement through their owne malice and contempt of Christ beene so brawned and drawne with such an hard skin that no doctrine of saluation and faith can bee wrought or rooted in them According as it is written i. by the Prophet Isayas God hath giuen them i. powred out vpon them in his iudgements and indignation the spirit of pricking according to the translation of the septuagint which Paul followed i. all ill affection and bitternesse of spirit against the light of truth and sharpe and greeuous biting of minde or the torments of enuie and of a galling conscience by reason of the preaching and successe of the Gospell or according to the Hebâ—â—w the spirit of slumber i. a dull and drowsie minde and a deepe and dead sleepe in so much that they are depriued of all iudgement and feeling eyes that they should not see i. such a minde whereby they cannot vnderstand the true doctrine of saluation and eares that they should not heare i. such an heart whereby they cannot obey the Gospell and thereby bee conuerted vnto this day i. from Elias his time vnto the time of Pauls preaching for so long continued their hardening and euer since vnto our present time Quest. Why should not Israel obtaine that he sought for seeing that Christ is the doore and Heauen gates stand open day and night Ans. First because they would not acknowledge nor receiue Christ the true Messias and mediator Secondly they did not nor would not goe the right way to saluation but by their owne workes The rest were hardned Quest. Who is the author and cause of the Iewes hardning Sathan or themselues or God Ans. If wee consider it as it is a sinne and an offence against God then it proceedeth onely from man and from Sathan for mans heart is stony and as hard as Flint by nature whereby it is fitte for Sathan to worke vpon Secondly mans heart beeing so hard Sathan doth counsaile â—gge and solicite it to sinne and man beeing destitute of grace willingly forsaketh God and yeeldeth his assent and consent vnto euill and detesteth good and so becometh more hard and indurate Thirdly the more meanes either of instruction and mercy or of threatnings and iudgements GOD offereth to soften and ouer-come their hardnesse the more they by with-standing and resisting them are hardened and confirme the habite of their nature and so growe worse and worse And thus with Pharao they more harden their owne hearts so that the sinne and fault resideth in themselues and is not to bee imputed to God Quest. In what respects doth God harden Ans. As it is an action and iudgment and a worke of iustice and in respect of the end and euent so God doth it and is the author of it As it is an action or motion it is good for wee all haue our beeing and moouing from God but the corruption and defect of the action proceedeth from mans corrupt minde and will as it is a iudgment God is the author of it thus hee hardened Pharoes heart and doth by the ministerie of his word instrumentally harden the wicked Lastly in respect of the end and euent which is his owne glory and thus God in the hardening blinding and obstinacie of the Iewes tooke occasion to call and shew mercy to vs Gentiles and thus hee turneth their hearts whether soeuer pleaseth him and doth mooue them to execute his owne iudgements and thus God directed Sathans malice the Scribes and Pharisies enuie Iudas his couetousnesse and Pilate his iniustice in killing the Lord of glorie to the redemption of mankind the instruments intending no such matter Isay. 1â— v. 7. Qu. How doth God harden and in what forme Ans. Not by infusing malice or instilling sinne into the delinquent for he is iust holy and purity it selfe and therefore he cannot but hate and punish it but he doth it first either by not imparting grace or by with-drawing his spirit from them for God is not bound either to conferre grace vpon them which they want or to continue that they haue receiued Hee is an absolute Lord and a most free agent hee hardeneth whom hee will and sheweth mercie vpon whom hee will shew mercy Secondly God hardneth them by an outward action that is indirectly and accidentally by casting and obiecting certaine outward things to their eyes eares and outward senses whereby they might bee enlightned mollified and saued Of this kinde are preaching sacraments miracles benefites warnings threatnings punishments all these through their owne fault and want of faith become hurtfull and dangerous vnto them euen as good and strong wine is most vnholesome and perilous to a sicke man Thus the gospell is the sauour of death to them yea and a killing letter
Thirdly God reiecteth and putteth into their minds and heartes good thoughts principles and motions which they peruert and turne to their owne destruction thus God put into Caiphas his minde That it was necessary that one should dye for the people and to gather all the sonnes of God into one and not that all the nation should perish The principle was good but Caiphas his construction conclusion and apply of it was euill That saying of Pilate I finde no harme in the man was good and of God but I will chastice him c. This consequence but a bad conclusion of himselfe and altogether euill Now the cause why God offereth these outward obiects vnto and doth put these inward motions into men whom hee knoweth will abuse them is that his iustice might bee seene and acknowledged by their iniustice Fourthly by giuing successe to their endeuours and by letting them prosper in sinne Thus hee bad the Diuell goe and seduce Ahabs 400. false Prophets and prosper and thus Iudas and Pharao prospered in their wicked designes but herein Gods end and scope and their end and scope much differed Isay. 10. v. 7. Quest. How can God bee said to blind the reprobate seeing that many times and in many places hee offereth the light and brightnesse of his glorious gospell vnto them which is a meane and instrument to informe and enlighten them An. First they are blind by nature and vncapable of the sauing trueth and God is not indebted nor bound vnto them who albeit hee putteth blindnesse into no man yet hee leaueth them therein and doth not infuse light into them so that the more meanes are vsed for their instruction and illumination the more they are hardened and blinded for euen as the Owle by the brightnesse of the Sunne is blinded albeit all other birds are enlightned by it and as the Claye is hardened by the same Sunne by which the waxe is softned and melted so by the same holy Scripture and glorious Gospell whereby the Elect are enlightened and conuerted the reprobate are blinded and hardened and that onely through their owne default and impotency and not through the Gospell Secondly God in his iustice now euery action of iustice hath in it the nature and respect of God because it is the punishment of sinne doth by further blindnesse and hardenesse of heart punish their corruption and stubborne rebellion which they haue and doe most greedily drinke in and draw vpon themselues inso much that they winke with their eyes purposely and will not see and acknowledge the trueth shining forth vnto them Quest. In Isay the Lord fore-telleth but a particuler iudgement and why is it here generally applyed Ans. First the rule of iustice and equitie is one and the same with God in euery age and therefore hee may according to the proportion and number of their offenses as well punish many of the Iewes in Pauls time and sithence as some particulers in Isaiahs time Secondly their sinne and contumacie since Christ his comming hath beene more generall and grieuous then the sinnes of all their ancestors therefore it is accordinglie to bee punished Thirdly the punishments of particuler men in Scripture serue for generall lessonings and warnings vnto vs that except wee repent and beleeue wee are to expect the like iudgements and so looke to drinke of the same cup. Israell hath not obtained that he sought It is not enough and sufficient for men to desire to be blessed and to seeke for righteousnesse and saluation yea to take great paines for it for so much Heretickes Idolaters Hypocrites Iewes Turkes Papists yea and Pagans haue performed vnlesse it bee by the right lawfull meanes and those wayes that God hath oâ—dained and sanctified in holy Scripture It must not bee by the lawe for that can iustifie and saue no man for no man can keepe it nor by mens owne workes and deserts for if they proceed onely from ciuill and meere naturall men they are altogether sinne in Gods sight and as for the good workes of the regenerate they are but vnperfect yea and stained with many defects and therefore they cannot abide the rigour of Gods iustice Secondly they are counteruailed yea infinitely exceeded with sinnes both of commission and omission but true righteousnesse and happinesse is onely to be sought and found in Christ Iesus as hee is reuealed and set forth vnto vs in holy writ Act. 4.12 Act. 13. vers 38. 39. Luke 24. v. 47. Reas. Otherwise if wee seeke righteousnesse and saluation preposterously and not by right meanes wee labour in vaine wee denie the grace of God and do digge Wells that will hold no water To this purpose the Prophet Isay sheweth that the people doth foolishly who neglecting the sweete and sauing meate and drinke of Gods Gospell did bestowe great paine and cost in procuring other meate namely humane traditions and supeâ—stitions which had no vertue of nourishing in it and which held no true contentment to the ouer-seers of them Why doe yee saith hee lay out siluer and not for bread and your labour without beeing satisfied Hearken diligently vnto mee and eate that which is good and let your soule delight in fatnesse The vses of this doctrine are manifold 1. Vse First hereby are condemned all endeuours and good meanings and intentions that are not of faith and so are nothing but sinne Roman 14. verse 14. 2. Vse Hereby is refuted the grosse errour of those that hold that euery man is and shall bee saued by his owne religion and profession where-as there is but one trueth and one way of saluation and that fully and perfectly described in holy Scripture Iohn 14. vers 6. Math. 7. vers 13. 3. Vse We must if we would be blessed and so saued seeke for righteousnesse and iustification in Christ onely for there alone it is to be found Acts 4.12 1. Ioh. 5.11 But the Election hath obtained it Here hence in a word for the point hath beene handled before wee may note that the cause of obtaining iustification and saluation is without vs in Gods predestination and free mercy and not in the merites of our workes Rom. 9.18 Titus 3. v. 5. for here is an vtter opposition betweene Election and workes Vse Wherefore wee must bee thankefull vnto the diuine Maiestie for so great and free saluation and ascribe all the glorye and praise of it vnto his mercie onely And the rest haue beene hardened The beginning of the ruine and damnation of the reprobate ariseth from the desertion and reprobation of God Reprobation is the very tree roote and fountaine of blindnesse for the wicked forsaken of God can doe nothing in all their deeds words and counsailes but pull hale and heape vpon them Gods curse 1. Vse Let not the Elect and the true seruants of God be offended in the madnesse and senselesnesse of Reprobates seeing that it hath his originall and foundation from Gods decree of reprobation 2.
their proceedings three things should haue beene considered of them First that they had the holy Scripture for warrant Secondly that their affections were in tune and well composed Thirdly that their ends and aymes were directlie to the honor and glorie of GOD but of these respects the blinde reprobates haue no regard Vse The vse hereof serueth to check and controule many insolent surly and swelling Gentiles that not rightly weighing and ballancing the true causes and reasons did falslie imagine and so fondly erre that the Iewes were cut and cast off for their vnworthinesse and that their vnbeliefe was the proper cause of their admittance and substitution into their empty places and roomes and heereby they highly conceited themselues as though they were more worthy before God then the Iewes 2. Vse Heereby is mette with-all the pride and ill affection of some who reioyce at other mens ruines and downe-falls whether in religion or in outward estate or both whereas it is iust with God thus to giue them ouer and they that seeme to stand may fall into the like Apostacie and iudgments for they by nature are made of no better mettall then others and they stand no longer then God doth support them Through vnbeliefe they are broken Heere wee see and vnderstand what a vile and dangerous sinne misbeliefe and infidelity is it is the roote and fountaine of all disobedience it draweth Gods anger vpon vs it hasteneth his iudgements it depriueth vs of Gods promises and nullifieth and maketh frustrate his couenant Hence it was that the Iewes were growne out of request with God lost their prerogatiues ceased to bee Gods people and lastly most of them were excluded from the kingdome of Heauen Vnbeliefe was the first sinne of Adam and Eue and was the cause of their fall and so of all the sinne and miseries that befell vnto all their posteritie Infidelitie debarred the Israelites from entering into the blessed land of Canaan a Type of the kingdome of heauen it is the cause of all Apostasie and reuolting from GOD and his Euangelicall trueth It maketh Gods heauenly and sacred word vnprofitable vnto the hearers it maketh all things impure and vnlawfull vnto men Titus 1. verse 14.15 and in a word it is the fore-runner and meritorious cause of damnation and destruction The reason hereof is because it wilfully refuseth the grace of God offered it doth distrust and discredit Gods word contemne his promises rebell against his will and to conclude it reiecteth and shutteth out Christ the cause author and finisher of redemption happinesse and holynesse 1. Vse Wee must therefore beware of infidelitie and vnbeliefe wee must be prouident that it doe not wound vs with his dartes and then the Gun-shotte of all other temptations shall neuer blinde nor batter vs let vs therefore put on the complet harnesse of God and the armour of proofe i. a liuely faith which will quench and blunt all Sathans Dartes well may wee bee seduced for a time but not alwayes nor vnto death for faith preserueth the Castle of our heart and it ouercommeth the world Secondly wee must alwayes thinke and speake honourably of Gods word and labour to bee riche in the knowledge of his wil and with full purpose of heart cleaue vnseperably vnto GOD and by assent of minde applie and claspe fast Christ Iesus and all his sauing graces and promises vnto our owne selues and then nothing shall bee able to dampe or daunt vs much lesse to seclude and seperate vs from Christ and the certaine enioyment of the heauenly Ierusalem Thou standest by faith that is Thou profitest in thy profession and practise of Christianitie by faith i. by a firme assent of thy minde relying vpon Gods grace and acknowledging and receiuing Christ as he is reueiled in holy Scripture from whence this necessary collection ariseth The grafting in of the Gentiles into the Oliue doth not depend vpon their owne worthinesse vertues and merits but onely vpon faith assenting vnto and firmly apprehending Gods gratious promises Now this faith is a free yet a most rare gift of God not common to all professors but peculiar onely to the elect from it proceedeth both the beginning and the continuance of their engrafting into Christ and hereby wee are made partakers of Christ and of saluation and without this faith wee are in worse estate then any vassall vnder the Turke or any Spanish Galley slaue for their seruice is onely bodily and temporall but this is spirituall horrible and if they repent not eternall Heb. 2. ver 15. 1. Vse This doctrine serueth to argue and reprooue those that condemne the doctrine of faith whereas without it there is neither iustification nor saluation By it wee are made the children of God Iohn 1.12 and stand and sticke to Christ the true Vine and hereby wee are interessed in Christ and all his sauing merits and gâ—aces 2. Vse Wee must loue the Lord and feare him for his great mercies shed vpon vs and for his pretious promises made to vs for they are not procured by our deferts or endeuours but frankely and freely bestowed vpon vs of God 3. Vse We must nourish and preserue faith and see that it be not of story or a temporarie faith but a true iustifying faith For a true iustifying faith is such a roote such a foundation and assurance so built and founded vpon the Rock Christ and the sacred Scriptures that the gates and power of Hell cannot preuaile against it and as for temporary and historicall faith like a flower like painting and like guilt and it will soone fade away and bee defaced Be not high minded When wee see proud hipocrits to contemne and condemne other poore men for their present misbeleife and miseries and to admire and magnifie their owne selues they must be terrified with Gods iudgements Isa. 28. ver 9.10 Luk. 16.15 Apoc. 3.16 and 17. Act. 13.40.41 Math. 21. v. 33 The reason hereof is first that otherwise no good can bee done of them if they bee not pulled out of the fire of Gods iudgements they wil be burned and if they bee not violently awaked they will droppe away and die in their slumber as they do that are bitten by an Aspe Secondly for that if they will not repent they may be left without excuse in Gods sight Vse 1. Let vs therefore beware and bee aduised that we do not braue out and insult vpon others least God call and conuert them in his mercy and plague and punish vs in his iudgement for our pride and contempt Vse 2. Let no man presume of his owne ability and strength as though hee could stand by it in temptation neither let him please himselfe in a conceite and imagination of his owne constancy as though hee might liue securely and dissolutely and yet escape all danger least God correct and plague him for his conceitednes in suffering him to fall into grosse sinnes and greeuous
in others least God receiue them againe into fauor and withall disclaime and cast vs off But towards thee bountifulnesse Here wee may obserue Gods gentlenesse and facility towards his children hee is a most indulgent father to them most sensitiue of their miseries and one that is most ready and willing to helpe them that truly serue him in all their needs and extreamities And whereas he being debter to no man might neglect yea reiect all yet he amongst many chooseth some albeit of themselues altogether vnworthy and strangers from God and his couenant who may both temporally and eternally enioy his goodnesse and alwayes praise and magnifie him for it The particulars hereof appeare towards the elect and euidence them-selues especially in Gods constant loue towards them through Christ in their effectuall calling in their iustification and sanctification in disposing and directing all things yea euen their afflictions Rom. 8.28 yea their very sinnes to their good and by aduancing them in the time appointed to euerlasting saluation and happinesse 1. Vse Seeing that God is so good and bountifull to his elect we that serue so good a Lord and maister must be ashamed to offend him and wee must thinke it an intollerable matter to requite his goodnesse with euill And when God shall either in his iustice correct vs for our offences or else chastice vs thereby to produce and worke some greater good wee must neuer repine and grudge against him for he in wisdome and mercy manageth all things for our good and saluation Hebr 12.7 and 10. Rom. 8.28 2. Wee must acknowledge that wee receiue all good things from God alone wee must admire and esteeme them and repose our whole trust and affiance in God for his goodnesse and bountie and seeke and sue vnto him by prayer and supplications in all our distresses and distractions then will he delight to doe vs good and be a present succour and shelter vnto vs in time of neede Psal. 46. v. 1. Hebr. 4. v. 16. 3. Vse Lastly wee must day and night publikely and priuately sound and set forth his mercies toward vs that whereas he might haue made vs and left vs to be vnbeleeuing Iewes or blinded and idolatrous Papists or ignorant Atheists or prophane and godlesse Painims hee hath vouchsafed vs the glorious light of his sauing truth and hath taught vs both outwardly and inwardly how to walke before him and so to attaine vnto euerlasting rest and blessednesse If thou shalt continue in his bountifulnesse It sufficeth not once to haue intertained the grace Gospell of God to haue made a gay and goodly profession of it and to haue gotten credit and esteeme by it except with a perpetuall tenour we follow our vocation except we keepe a setled and continued course in godlynesse and hold fast the beginning of our substance whereby we are vpholden vnto the end hauing set our hand to the plowgh we must not once looke backe we must perseuer vnto the end if we will be saued If wee would winne and weare the Crowne of righteousnesse wee must with blessed Paul fight a good fight finish our couâ—se and keepe the faith The reasons hereof are especially these first God is a bountifull Lord and vnchangeably good therefore wee must serue him willingly and with all our heartes and that for euer if we would be rewarded by him Secondly except we persist and abide in Gods loue truth and seruice all our former labour is but lost al our righteousnesse shall be forgotten if we fall and part away from God we are the instruments of our owne destruction shall die and be damned in our sins Vse 1. Seeing that many that only in shew and neuer in good earnest imbraced Gods goodnes and his promises are iustly depriued of them let vs while wee haue time and meanes labour contend to go forward in piety and religion to the end and to make our election sure vnto vs by good workes 2. Pet. 1.10 Vse 3. Here are iustly reproued those that serue GOD only by starâ—s and brunts by accompt of daies yeares and moneths and so are soone whot and soone cold soone ripe soone rotten their zeale and religion vanisheth away like a cloude or a morning dew Hosea 6. V. 4. Vs. 3. We must not in this heauenly course consult with flesh and bloud nor bring a fleshly mind to religion nor any worldly respect sinister aimes of procuring honour authority credit riches praise for when we speed of our desire then our religion determineth and endeth and when our ends faile then our godlinesse goeth away with them or if the sincerity of the gospell shall condemne and crosse vs in our vices and vanities profits and pleasures then we bid adewe to religion and will desire it to depart out of our coasts as the Gargeâ—its did our Sauiour Wherefore we must alwaies be aduised by Gods word we must loue it and delight in it and with all our soules serue the Lord of heauen then shall we continue in Gods goodnesse and neuer be confounded Or else thou shalt be cut of .i. because thou art vnthankefull or but an Hipocrite God will take his kingdome and Gospel from thee or he wil leaue thee to thy selfe or giue thee ouer to Sathan for to be seduced hardned by him It is expedient and necessary for the ministers and preachers of the word sometimes especially in time of a generall security and corruption of maners when they see and espy there people and hearers to grow secure and proud to contemne other and to rest onely in titles shewes outward appearances to vse argumenâ—ts of terrour and to denounce the heauy iudgements of God that hang ouer their heads Heb. 6.10 1. Cor. 10.11 2 Tim 4.2.3.4 Iud. 23. The first reason hereof is because without this rough dealing the conceited Hipocrite the glosing Gospeller and the drowsie professour cannot possibly be throughly couninced much lesse awaked and conuerted Secondly there is often in the best Christians a kind of be-nummednesse a kind of worldly drowsinesse and a kind of spirituall pride and conceitednesse therefore for the finding out redresse of these infirmities and faults they haue need of daily and sound admonition and the more that faith is corrupted and mens manners infected the more need to plye them with admonitions 1. Vse Let vs labour and endeuour to serue God in singlenesse of heart and in godly sinceritie without any by respects or sinister aimes for then shall we cleare our selues from hipocrisie and in the time of distresse and in the agonie of death finde and feele euerlasting and vnspeakable comfort 2. Vse It behoueth vs if we would approue the soundnesse of our conscience or bee raised from the sleepe and slumber of negligence and securitie and bee kept from Apostacie and the custome and sway of sinne to endure and admit of wholsome reprehensions and sharpe