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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13209	Lectures vpon the eleventh chapter to the Romans. Preached by that learned and godly divine of famous memorie, Dr. Sutton, in St. Marie Overies in Southwarke. Published for the good of all Gods Church generally, and especially of those that were then his hearers	Sutton, Thomas, 1585-1623.; Downame, John, d. 1652.	1632 (1632)	STC 23507; ESTC S118002	306,616	538

consecrated through affliction Heb. 2.10 And to that Image all the predestinate must be conformable Rom. 8.29 But concerning this I may say as the Philistines did of Sampsons riddle Iudg. 14.1 How can sweet come out of that which is sowre and meat out of the eater So say worldlings How can tribulation bring forth patience and how can a light affliction cause unto us a most excellent weight of glory But the children of God have learned by experience that albeit no visitation be sweet for the present yet afterward it brings the quiet fruits of righteousnesse to them that are thereby exercised Heb. 12.11 There is more solid joy in enduring rebuke for Christ than in all the pleasures of sin for as Moses the typicall Mediator of the old Testament by prayer made the bitter waters of Marah to be sweet Exod. 15.25 so Chrrist the true Mediator by his passion hath mitigated to his children the bitternesse of the Crosse yea made it profitable to them The prodigall sonne concludes not to returne till he was brought low by affliction Hagar was proud in Abrahams house but humble in the wildernesse Ionah sleepes in the ship but watcheth and prayes in the whales belly Ionah 2.1 Manasses lives in Ierusalem as a libertine but bound in chaines at Babel he turnes his heart to the Lord his God 2 Chron. 33.11 12. Corporall diseases inforced many in the Gospell to come to Christ whereas others that enjoyed bodily health would never acknowledge him The earth if not tilled beares nothing but thornes the vines wax wilde if they be not pruned and cut So would our wilde hearts overgrow with the noysome weeds of unruly affections if the Lord by a sanctified trouble should not manure them I will adde no more but that example of Ioseph Iacob sends him to Dothan to visit his brethren Gen. 37.18 his brethren cast him into a pit Reuben releeves him the Midianites buy him and sell him to Potiphar his mistresse accuses him his master condemnes him the Butler after long forgetfulnesse recommends him and at last Pharao exalts him What strange instruments are here and how many hands about this one poore man of God! and yet never one of them looking to that which God proposed So much of the negative I proceed to the affirmative But through their fall Th. Aquin. in hunc locum Tho. Aquinas produceth that in the fourth of Iohn Salvation is of the Iewes to prove this that the salvation of the Gentiles was occasionally by the fal of the Iewes and makes a threefold interpretation First because by their fault in killing Christ followed the redemption of the Gentiles Secondly because they refused the doctrine of Christ which therefore came to the Gentiles Act. 13.46 Seeing you put the Gospell from you and iudge your selves unworthy of eternall life wee turne to the Gentiles Thirdly because the Iewes for falling from God were dispersed thorow the world and by that meanes brought the Scriptures and Word to the Gentiles and to this purpose brings that Psal 59.11 Kill them not but scatter them Secondly wee must not thinke that the fall of the Iewes was any cause but only an occasion of the salvation of the Gentiles Thirdly there was no necessitie that the one people should be cast off before the other could be received for God might have called both at once Fourthly though the Iewes had not beene cast off yet the Gentiles should have beene called because there is no such dependencie as effects have upon their causes The first thing that I collect is God works good for his servants by contrary and most unlikely meanes Doct. It was a great worke that he opened the eyes of the blinde but greater that he should doe it by the application of spittle and clay meanes more like to put out the eyes of a seeing man than to restore sight to a blinde man Thus in the worke of creation when there was nothing but Thou and Bohu upon the earth and Choshec-panai Tehom darknesse upon the face of the deepe in Gen. 1.2 then did the Lord make Light of it So in the worke of redemption hee wrought by unlikelihoods and contraries when by a cursed death he brought a happy life by yeelding to death he overcame death by his Crosse he won the Crowne and through shame he ascended into glory The same order he keeps in our second creation he casts downe that he may raise up he kils that he may make alive he accuseth his children for sinne that he may cause them to seeke remission he troubleth their consciences that he may speake peace unto them and most commonly the meanes which he useth is contrary to the worke which he intends for his children He sent on Abram a most fearfull darknesse even then when he was to communicate unto him most joyfull light Gen. 15.12 Hee wrastled with Iacob and shooke him to and fro even then when he was about to blesse him Gen. 32. He strooke Paul with blindnesse even then when he came to open his eyes Act. 9. Sometimes he frownes upon his beloved as Ioseph upon his brethren when with loving affection he is about to embrace them he seemes angry at our prayers and puts us backe with the woman of Canaan when he is about to grant a favourable answer unto them Learne Vse first never to murmur what meanes soever be use to worke with Secondly not to doubt but God will doe us good when all meanes seeme contrary and against us he is able out of darknesse to bring us light out of death to bring us life and out of falling to make us rise Secondly at the fall of the Iewes he takes occasion to call the Gentiles from whence observe That God watcheth any opportunitie Doct. and takes all occasions to doe his children good How gladly would he have taken occasion to have spared Ierusalem when for one mans sake he would have spared it Ier. 5.1 How passionatly did he affect the cure of Babylon when he intreated her with as powerfull oratory as the heavens were able to compose and the Angels to utter till she made this the burthen of her song I will not be cured Ier. 51.9 How did he watch an occasion to spare Sodome when for ten mens sake he would have spared it Gen. 18.32 Deus secat ut sanet He cuts and sliceth our flesh that he may have occasion of shew mercy in healing it So Augustine on Matth. Ser. 15. Deus savit ut parcat Aug. in Matth. ser 15. He casts into despaire that he may shew mercy in sparing it And in another place He kils us that wee may not die And againe He strikes to death O●id●t ne neriamur Aug. in Iohan sern 38. Aug. Confess lib. 2. cap. 2. that he may have occasion to doe his servants good in restoring them to life So that a man may fitly take up that speech of Themistocles when he was first banisht by the

our Lord Rom. 6.23 From hence I may first approve of the conclusion of Fulgentius a Nos nec bona posse nec velle nisi Deus utrumq●elargiatur Ad Monim lib. 1. Wee neither can nor will doe good unlesse God gives us both Secondly I may approve of the doctrine of S. Augustine on Psal 118. b Solus liberi arbitrii vires non suffi ere ad divina mandata implerda The powers of the will alone suffice not to the keeping of Gods commandements and therefore must wee say without all pride Vse 2 Thou hast commanded Lord but I would it might be done for mee which thou hast commanded And therefore Augustine Give Lord what thou commandest and command what thou wilt Thirdly c Praecepisti Domine sed utinam fiat mihi quod praecepisti Da Domine quod jubes jube quod vis Aug. Confess lib. 10. cap. 29. I cannot chuse but challenge the doctrine of the Romish Church to be blasphemous Andradius saith The heavenly blessednesse which the Scripture calls the reward of the iust is not given of God gratis and freely but it is due to their works yea God hath set heaven to sale for our works Another Papist of Lovaine saith thus Vse 3 Farre be it from us to thinke Explic. Artic. Lovan tom 2. art 9. that a man should beg for heaven as a poore man doth for his almes for it is the garland which by his works he deserves Suar. in Thom. tom 1. dist 41. Suarez saith That works proceeding from grace have in themselves and of their owne nature a condignitie and proportion with the reward and a sufficient value to be worth the same and this without the merits of Christ Beggars that aske almes shew their wounds but Papists would have us to shew our merits and not begge heaven as almes due for Christs sake but challenge it as our owne and due for our works sake But what saith Origen I cannot beleeve that there is any worke which can require the reward of debt What saith Augustine Wee must understand that God brings us to life eternall not for our merits but for his owne mercie Neque enim talia sunt hominū morita ut propter ea vita aetern● debeatur ex jure aut Deus injuriam saceret nisi donaret Bern. de grat lib. Arbit Bern. in Annunt Marrae Serm. 1. pag. 123. Bern. sup Cant Serm. 61. What saith Bernard Mens merits are not such that eternall life is due to them of right or that God should doe them injurie if he did not therefore bestow it See many other places of Bernard against the merits of works The mercy of God is my merit And when Bernard hath long disputed the point of grace and free will the conclusion is this Ea quae dicimus merita nostra spei quaedam sunt seminaria charitatis incentiva occultae praedestinationis indicia futurae foelicitatis praesagia regni via non regnandi causae Nurces of hope provocations of love signes of election fore-runners of future happinesse the way to the kingdome but not the cause why wee come to the kingdome of God And I would have you to observe that howsoever our adversaries boast of their works yet their most learned at their way gate have renounced them Anselmus five hundred yeeres since taught the people to die in this faith Lord I set the death of Christ betweene mee and my bad merits I offer his merits for mine which I should have but have not betweene mee and thine anger I oppose the death of my Lord Iesus So Waldensis Waldens Sacr. tit 1. cap. 74 31. Proptèr in ertitudinem pr●priae j ●stitiae timorem in●u● gloriae tutissimum est in solo Christo omnein fiduciam reponere Bellar. de Iustis lib. 5. cap. 7. He is reputed the sounder Divine the better Catholike the more agreeable to Scripture that simply denies all merits and holds that no man can merit the kingdome of heaven but obtaines it by the grace and free will of God that gives it Bellarmine saith For the uncertaintie of ones owne righteousnesse and the feare of vaine glory it is safest to put all our trust in Christ alone Ferus saith The parable of him that hired labourers into his vineyard teacheth that whatsoever God gives Comment in Matth. 20. is of grace not of debt if therefore thou desire to hold the grace an favour of God make no mention of thy merits But I insist no longer upon the point Let us looke for life only by the merits and death of Iesus Christ and renounce our owne righteousnesse account all but dung to win Christ that wee may be found in him not having our owne righteousnesse which is of the law but that which is of God through faith Phil. 3.9 I come to the last viz. the condition and qualitie of heavenly gifts Without repentance They import the certaine fulfilling of Gods promises and words though the time be long deferred and that the Iewes shall be converted though his promise be not yet accomplished The thing aimed at is this That in regard of Gods immutabilitie Doct. wee must expect the certaine fulfilling of every part of Gods promise seeme they never so hard be they never so long delayed as vers 27. VERS 30. Vers 30 For even as yee in time past have not beleeved God yet now have obtained mercy through their unbeleefe VERS 31. Vers 31 Even so now have they not beleeved that by the mercy shewed unto you they also may obtaine mercy THese verses containe a third argument to prove the last branch and clause of the mysterie Exposition to wit that God will call home the nation of the Iewes and a perswasion to the Gentile not to despaire and doubt of it It is a topicall reason taken a comparatis from the greater to the lesse If the infidelitie of the Iewes was the occasion of shewing mercy to the Gentiles much more shall the mercy shewed to the Gentiles occasion the shewing of mercy to the Iewes for will not God take occasion to doe good from good as soone as from evill If infidelitie in the Iewes make God shew favour to the Gentile much more shall his mercy shewed formerly to the Gentile make him also now shew mercy to the Iew. The things compared are three First the infidelitie of the Gentile with the infidelitie of the Iew Secondly the mercy which the Gentile received in time past with the mercy which the Iew shall receive hereafter Thirdly the occasion of both The occasion of mercy to the Gentile infidelitie in the Iew the occasion of mercy to the Iew is mercy formerly extended to the Gentile I begin with the first branch of the comparison Yee in time past have not beleeved as if he had said Learne from your selves that yee ought not to despaire of the Iewes They are now in the verie same case wherein thou wast once They

makes much for Gods glorie Reason 1 that his judgements and secrets especially in matters of election and reprobation as also of particular events and of the times and seasons are hid and it is not fit for us to know them Acts 1.6 God doth not as Ezechias did 2 Chron. 32. shew all his riches and treasures to the Babylonish Ambassadours Secondly Reason 2 we cannot finde them out because God in his dispensation of his workes hath hidden contraries under contraries viz. contrarie ends under contrarie meanes life under death riches under povertie glorie under shame as the Apostle speakes He being rich became poore that we through his povertie might be made rich 2 Cor. 8.9 and by dying destroyed him that had the power of death Heb. 2.14 And therefore if we trouble our braines in these we shall be oppressed by the brightnesse of Gods Majestie confounded in our owne imaginations The Poets report of Prometheus the Father of Doucalion Horat. lib. 1. Od. 3. Ovid. M●●am lib. 1. Natal Comes Mytholog li. 4. cap. 6. that for prying too farre into the secrets of Iupiter the God rewarded him thus sent him a box by Pandora the wife of Epimetheus which so soone as ever he opened a thousand evils and diseases brake forth Mille morborum malorum geuera cruperunt by which they intimated the danger of prying into Gods secrets Thirdly Reason 3 they that in this have been inquisitive and curious have plunged themselves into such inextricable labyrinths and mazes that they have never been able to come out of them unto which we may adde That we have employment sufficient for our soules health to busie our mindes all the dayes of our life in searching out in musing upon in bringing into practise the lessons of Gods revealed will and word which containes whatsoever is necessarie for our salvation Wee can never in this mortalitie sound the just depth of that much lesse obey it and follow it Therefore what vanitie and folly were it to omit and leave undone that which God hath commanded and so highly concernes us and preposterously and unprofitably to dwell in the search of things impossible to be knowen and unprofitable if they were knowen Which serves first to answer all curious and unnecessarie questions Vse 1 as for example Why did God create man apt to fall Why did hee not keepe him from falling Why did God elect some and refuse others Why doth not God cause his word to be preacht at once in all places Why doth God condemne men for unbeleefe seeing no man can beleeve except God conferre faith upon him Why doth God suffer the greatest part of the world to lye buried in blindnesse and infidelitie Why doth hee at one time call moe than at another Is not God unjust and cruell to predestinate men to condemnation before they have done any evill I will not say to these as once Augustine answered him that made the question what God did ante mundum conditum before the world was made Aug. Confess lib. 11. cap. 12. That God was making hell for such idle and curious Questionists But I say with Chrysostome Ista ignorantia ipsâs●imtiâ sap●en●●or est Chrysost in Eph. 5. Hom. 19. Bern. de pugna spirituals serm 2. Cave inquirere quae non debes scire curiositas peric●losa praesumptio est damnosa p●ritia in obscuris an daces in peri●●losis praecipites facit De modo banc vivendi serm 44 That ignorance is wiser than knowledge it selfe And I say with Bernard that it is contraria omni pietati contrarie to all godlinesse Take heed thou inquirest not after those things which thou oughtest not to know curiositie is dangerous presumption damned skill it makes men wex bold in hidden points to run headlong in dangerous points Let us passe by curious questions bid adue to all vaine speculations Let us exercise our selves in searching the Scripture First to know and practise such things as concerne our faith the sanctification of our life and the salvation of our soule Vse 1 this will finde employment enough though wee were as wise as Salomon and could live as long as Methusalem did And so I come to examine what particular conclusions will come from the word And first from this that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The riches of wisdome and knowledge True riches consists in true wisdome and in knowing of God There is one dives sibi rich to himselfe another dives Deo rich unto God Luk. 12.21 He that hath onely outward treasures is rich to himselfe but he that hath the treasures of wisdome and knowledge is rich in God But where is this rich minerall of wisdome and knowledge to be found I answer out of the Apostle Coloss 2.3 All the treasures of wisdome and knowledge are hid in Christ How then may wee come to have our part in them I answer By searching and knowing the Gospell that is the field spoken of Matth. 13.44 Disce home ubi sunt verae divitiae regnum caelorum vere divitem facit praestat Deum ipsum quo praesente quid deosse potest Learne O man where are the true riches the kingdome of heaven makes man truly rich it gives God himselfe who being present nothing can bee wanting saith Ferus A man may bee like unto Lazarus without bread like Peter without money like Iob without friend yet if hee have a costly jewell in a box hee is rich and wealthy so is hee that hath that pretious jewell of wisdome and knowledge If you desire to be enformed what riches it is to have wisdome and knowledge See Prov. 8.10 Secondly Vse 2 from these How unsearchable are his judgements and his wayes past finding out VERS 34. Vers 34 Who hath knowen the minde of the Lord or who hath beene his Counsellour 1. HIs wayes and judgements viz. the course and order which God observes in managing and disposing universall and particular things Doct. The course and order which God observes in managing and effecting his workes and purposes are not to be sought into farther than they are manifested in the word So Moses Deut. 29.29 Things secret belong unto God but things revealed to us and to our children When the Disciples moved that question Master wilt thou at this time restore the Kingdome Our Saviour answers that it is not fit for them to know the times and seasons Acts 1.6 Where the Spirit of God hath had no mouth to speake we must have no cares to heare and where hee ceaseth to direct wee must cease to enquire They are too malapart and saucie schollers who will needs know more than Gods Spirit is willing to impart Hee hath written enough to convert their soules to give wisdome unto the simple to rejoyce the heart and to give light unto the eyes Psal 19.7 8. He hath revealed enough to make them wise unto salvation to teach to reprove to correct to instruct in righteousnesse to make them