the atheisticall and loose companion O there were good lessons against precisenesse This is to bee like those Lamiae or Gorgones mentioned by Caelius Rhodoginus who can finde meanes to cure others but none to helpe themselves Secondly Vse 2 let us who enjoy the Gospell shew some signes and fruits of a spirituall life that it may appeare that the Gospell hath raised us from the dead this is it that Paul said to Titus chap. 2.11 12. The grace of God that is the Gospell that bringeth salvation to all men hath appeared and teacheth us to deny ungodlinesse and worldly lusts and that we should live soberly righteously and godly in this present world soberly towards himselfe righteously towards his neighbour godly towards God as Aquinas speakes Let us lead such lives as beseemes the Gospell of Christ having our conversation honest walking in the Spirit giving good example doing of good workes as living but ready to dye having our bodies on earth but our minde and conversation in heaven not spending our dayes in eating and drinking but thirsting after righteousnesse not putting on robes and costly ornaments but putting on the Lord Iesus Christ not seeking sinfull pastimes but making melody to the Lord in our hearts not rejoycing in jests and merriments but in Psalmes and hymnes and spirituall songs not laying up treasure in earth but in heaven not waiting for honours and preferments but waiting for the comming of the Sonne of God and for that glorie which shall be revealed And so I come from the proposall of this second argument to the proofe and confirmation of it VERS 16. For if the first fruits bee holy so is the whole lumpe and if the root be holy so are the branches IT is the confirmation of the second argument from the hope that the Iewes shall bee restored because an holy people shall not bee cast off for ever but the Iewes are hereditarily an holy people therefore shall not bee cast off for ever Of this argument the assumption or minor onely is expressed and is amplified by two metaphors the one from the holy first fruits the other from the holy root the one taken from the Law of Moses the other from the course of Nature The Law of Moses was this as Numb 15.20 You shall offer a cake of the first of your corne that was the first fruit which being consecrate and holy the remnant was also holy that is was made good and wholesome The order of Nature is this the juyce and the sap or moysture comes first into the root and then into the branches So that if the sap be good in the root it is good also in the branches now to apply the first fruits were holy The root whence the Iewes came was good therefore they are good also Who are these first fruits and who this root is I cannot beleeve with Origen that it was Christ I acknowledge no other holy root but our Lord. Ego aliam radicem sanctam non agnosâ—o nisi Dominum nostrum But I beleeve with Chrysostome the whole streame of moderne writers that by the first fruits and the holy root wee must understand Abraham Isaac and Iacob with the rest of the Patriarches which are not these fruits or root in respect of their persons but in respect of the promise made to them and to their seed as Calvin hath well expounded it So that the meaning is God hath hath promised to be the God of them who are the fruits and of their children which are the lumpe of them who are the root and of their children who are the branches therefore in regard of Gods promise we must not doubt but God who hath mercie on the first fruits will have mercie on the rest hee that loved the root will also set his love upon the branches from whence note in generall 1. From the Law of paying the first fruits 1. That of all the fruits of the earth Doct. 1 and of all the blessings that God gives unto man some part is due backe unto God againe For though authoritie have dasht and cancelled that Law of Moses concerning the paying of tithes yet Gods part and right in all the creatures can no man take away God was to have the first borne both of man and beast Exod. 13.2 He was to have the first fruits of the Land Exod. 23.19 But who was to receive for God See Deut. 26.12 13. It was given to the Levite to the stranger to the fatherlesse and to the widdow The Lord is Land-Lord of the whole earth and of all that is in it man is but Gods Tenant at will and is bound to pay unto God a vearely rent that is some part of all the blessings of God and this God receives by his Deputies Some is to bee paid to the Levite some to the stranger some to the widdow some to the poore and fatherlesse So that such men as hold much from God and will not pay backe unto God againe that which is his owne are such as God will at last turne out of doores 2. Doct. 2 The promises of God made to godly Fathers belong to their children also And that one promise made to Abraham must bee the judge of all others I will bee thy God and of thy seed Genes 17.7 So Peter speaketh to those that were pricked in their hearts The promise is made to you and to your children and to those are a farre off Act. 2.39 But I come to sift the words more particularly If the first fruits bee holy the first maine point is from the letter of the Metaphor 3. Doct. 3 The paying of God that which is his gives us a right and interest in all the rest as the paying of the best and first fruits the paying of thankes and prayer The Ancients were not wont to drinke of the grape unlesse they had first offered it to some God Pluturch Symposiac 4. Doct. 4 Gods promises made to the Fathers shall bee fulfilled to some of their children though not to them all and in Gods appointed time though not so soone as the promise is made When he promised to send his Son this promise was made to the fathers and God fulfilled it to their children Acts 13.32 33. The promise of giving the land of Canaan made to the Fathers was long a fulfilling but at last fulfilled to their children If God have made Abraham a promise that his seed shall be blessed hee will fulfill it in Isaac though Ishmael be rejected Genes 21.12 If hee make the same promise to Isaac hee will fulfill it in Iacob though Esau bee reprobate Gen. 27. If the same promise bee made to Iacob and Iacob die many hundred of yeeres before yet some of his children shall inherit it yet am not I come to the pith of my Text and therefore there must bee a fifth conclusion 5. Children of good parents are holy Doct. 5 for the promise made unto the fathers though children of
hath honoured him So in the parable of the Pharisee that trusted in himselfe and despised others Luk. 18. from the 9. to the 13. Doe you despise the Church of God and shame them that have not shall I praise you in this I praise you not 1 Cor. 11.22 Thus the Apostle instructs his Corinthians Who hath separated thee and what hast thou that thou hast not received Nullis opportunis insidiatur quà m quibus laus j sta debetur c. 1 Cor. 4.7 God knowes full well that none are so subject to this sinne as they that have the best gifts according to that of Prosper Epist advirginem Demetriadem He insnareth none better than those to whom iust praise is due And therefore he charges them especially to take heed of this sinne that his people be not proud of their temporall blessings see Deut. 8.14 Take heed that thy heart be not lifted up not of spirituall graces for what hast thou which thou hast not received 1 Cor. 4. Other vices in sins Caetera vitiâ— in peccatâ—â— superâ—â— in 〈…〉 Superbia bones op ribus insidiatur ut pereant Ad Dioscor Epist 56. Epist 109. ad Monachas pride in deeds well done is most to be feared saith August Pride seekes to destroy good works When we have escaped common sins in dong evill God would have us take heed that we grow not proud of doing well many times the devill cannot keepe man from doing some good which yet shall never bee but upon record and so hee makes him proud of what he hath done and so in other sins Will you have a reason First Reason 1 there is no readier way to hinder a mans growing in grace than his proud conceit of what he hath already It is a true saying which Ludovicus Vives writes out of Seneca Multos pervenire potuisse ad sapâ—â—ttam rusi cò se pervenisse pâ—tarent De Causis Corrupt Artium l. 2. Many might have attained to wisdome but that they thinke they have attained it already * Ineus existens prohibet alienâ— That which is already within forbids the receiving any more The heart may be so full with a conceit that it wil sooner burst than receive any more It is impossible that ever he should be wise who thinks himselfe wise enough already impossible for him to learn that conceits his learning to be great enough already They that will grow in wisdome must come to say with So crates a Hoc 〈…〉 I know this one thing Reason 2 that I know nothing Secondly this keepes a man farre from God and malâ—es him unfit to come neere him that which brings a man neere is humility * Hec 〈…〉 sursun tendaâ— Aug de Civit. Det. lib. 14 cap 13. This is a wonder of humility that pride rends downewards humility upwards saith Augustine And to Dioscorus he saith Epist 56. that that which Demosthenes answered one that asked what in the precepts of Rhetoricke is first to be observed answered Pronuntiation what in the second place Pronuntiation what in the third place Pronuntiation may bee most truly said of humilitie So Hierome of Paula a Minima suit ut esset maxima quanto magis se d â—â—â—ciebat tanto magis à Christosuble vebatur latebat non latchat She was least that she might bee greatest by how much more she humbled herselfe by so much the more by Christ was she exalted she lay hid and yet she lay not hid b 〈…〉 gloriam assiquebatur Aug. de Civit. Det lib. 5. cap 12. By shunning glory he attained glory So Augustine of Cato Thirdly thou hast not these gifts because thou art better by nature than they for thou art a childe of wrath as well as others Eph. 2.3 nor of thy selfe but of Gods favour and God can and often doth for pride and unthankfulnesse Reason 3 both lessen and take away his gifts and graces and so he may doe with thee Which serves to take downe the pride of a number of conceited professors amongst us Vse 1 who because they exceed others perhaps in sharpnesse and quicknesse of apprehension perhaps but only in a talking vaine and habit of disputation about questions that cannot edifie use to swell and grow bigge with conceit of their owne perfection and in comparison of their grace conscience obedience and knowledge doe not sticke both to contemne and condemne their brethren others carnall men they spirituall others luke-warme themselves zealous professors others to bee blinde they to see the truth Iane à tergo quem nulla ciconia pinsit There are few men whom they can preferre before themselves their brethren are either more ignorant or more cold or more easily yeeld to Church orders but they thanke God they are not like other men So more they are for many that speake a great deale lesse doe a great deale 〈◊〉 good many that make lesse shewes have better hearts and many that boast lesse have better cause than they have To conclude the more wisdome a man hath the more humble it will make him not more proud the more learning and knowledge a man hath the more meeke and gentle it should make him not more haughty and censorious and ther 's good reason for it they that have least wisdome least knowledge least grace commonly thinke they have most and they that have mose seotheir want By seeing much they see how much they lacke and that which they have being nothing to what they want makes them thinke that of all others they have the least So I come from the proposition to the reason Thou bearest not the root but the root thee Which is taken from an absurdity that would follow It were absurde for him that must be carried to boast against him that carries him as if the armes should boast against the feet the chariot against the wheele the branches against the root whereon they are sustained Or iâ— may be from the unseemlinesse of it it is an unbonest part to receive a multitude of blessings and never to acknowledge it and wretched unthankfulnesse to receive a blessing at ones hands and crow over him that gave it but if the Gentiles insult over the Iewes then the branches rejoyce over the tree that beares them the hands against the body that sustaines them the chariot against the wheeles whereon it is borne and the roofe of the house against the pillars whereon it stands But the conclusion which may be inferred is first in the position How much men are beholding to their holy ancestors and children to be borne of holy parents they are holy for the promise made unto their fathers as in verse 16. Secondly Doct. in supposition The Gentiles are in many respects inferiour to the Iewes howsoever for the present they are cast off and pluckt from the vine Reason 1 For first we have our religion and doctrine the foundation beginning and establishment of our Church from them as
our selves from thy presence masses of corruption mountaines of sin dead and dry trees fit fuell for thy fierce wrath to worke upon If wee should climbe up into heaven to hide us from thee thou art there or goe downe into the bottome and depth of hell thou art there also or take the wings of the morne and fly to the utmost part of the seas even there also will thy all-seeing eye behold us and thy right hand will quickly visit and finde us out wee will therefore here dissolve and melt our selves into a floud and fountaine of many teares bewailing and bemoaning our wofull and miserable estate for albeit by reason of that foule Chaos and staine of naturall corruption and originall sin wee have deserved long since to have had the sweet issue of all thy good blessings to be stopped and dried up thy milde and gentle corrections to bee turned into the sudden execution of bloudy to â—utes and fearefull judgements upon us even in this life and at ouâ— departing out of this world to be plunged everlastingly into a piâ—â— destruction there to be fried and scorched with Sataâ— and his Angels for evermore And yet for all this O Lord we have never ceased to adde oyle unto this flame and to blow up the coales of thy fearefull displeasure through the hot and eager pursuit of many loud crying actuall sinnes and transgressions so that from the crowne of the head to the sole of the foot there is not one place sound or whole within us but we are full of sores and swellings and botches full of sinne full or corruption our understandings which should have knowen thee to bee our true God and him whom thou hast sent Jesus Christ our Redeemer these are blinded and mis-led with ignorance and doubting our affections which should have beene good guides to have directed our feet into the way of peace they are become swift messengers of Satan to buffet us our bodies which should have been sweet Temples for thy blessed Spirit to dwell and lodge in they are sinks of sin and cages of filthy birds Our eyes O God are like open windowes and doores to receive sin our hearts like common Innes to lodge sin our heads like skilfull Politicians to contrive sinne our tongues smooth and sweet Orators to plead for the maintaining of sin and all our hands like stout Souldiers and couragious Champions to fight in the defence of sin Thus have we waged and managed war against thee our God ever since wee were borne so that now thou maist justly spâ—e us out of thy mouth cut us off in the midst of our sins come amongst us this verie present and binde us hand and foot and at the end of these few and miserable dayes send us all into hell together that so Satan might pay us our wages only whom thus long we have obeyed and served thus emptying our selves from all trust and confidence in the arme of flesh wee fly unto thee O God the anchor of our hope and the tower built for our defence with many deepe sighes and groanes from our perplexed consciences and diseased soules most humbly intreating thee to be gracious and mercifull to all our sins for they are wondrous great make it thy glorie to passe by and to winke at them poure into our soules the oyle of thy mercie supple our hard and dry hearts with the sweet influence of thy best graces and cure all our swelling wounds with the true balme of Gilead Purge good Lord and cleanse all the polluted and infected corners of our hearts that though 〈◊〉 this day our sins be as old as Adam as numberlesse as the stars oâ— heaven as high as the tallest Cedars in the Forrest Lord plucke them up by the roots burie them in everlasting forgetfulnesse that they may never stop the issue of thy blessings nor draw downe upon us the vials of thy wrath nor be a wound and griefe to our troubled consciences in this life or worke despaire in us at the end of our dayes nor stand up in judgement to be the utter ruine and condemnation of our soules and bodies at the last day Good Lord prepare us all for a better life sit us all for the Kingdome of thy Sonne Christ Jesus guide us all with thy blessed Spirit tutor us out of thy holy Word humble us by thy mercifull corrections and by thy fatherly blessings wed our affections and knit our hearts more neere unto thee in newnesse of life than ever heretofore they have beene that living as becommeth thy obedient children and servants an holy and a religious remnant of our dayes we may by thy grace and mercie be partakers of a joyfull and a comfortable death and after death of a glorious resurrection to everlasting life and peace among thy Saints Neither doe wee pray to thee for our selves onely but for all people and Nations of the earth but more particularly for the place in which wee live and therein according to our bounden dutie for thy servant and our Sovereigne Charles by thy speciall Providence King of Great Britaine France and Ireland Defender of the most true ancient Catholike and Apostolike faith and in all causes and over all persons within these his Majesties Realmes and Dominions next under thee and thy Sonne Christ Jesus supreme Governour adde unto his dayes as thou diddest unto the dayes of Hezekiah that he may enjoy a long and a prosperous reigne over us and in the meane time remember him in goodnesse for the good he hath done already to thy Church Bestow the sweetest of thy blessings upon our gracious Queene Marie our hopefull Prince Charles and the Lady Marie and the rest of those royall Branches beyond the seas season them in their young and tender yeares with thy feare that they may bee great in thy favour and if it may stand with thine eternall Decree let us never want an holy and a religious man of that house and line to governe the Scepters of these Kingdomes and to maintaine the preaching of thy glorious Gospell within these his Majesties Realmes and Dominions so long as the Sun and Moone endure Blesse 〈◊〉 King with an honourable valiant and a religious Councell and â—obilitie blesse him with a learned painfull and a zealous Clergie by what names or titles soever they be called whether they be Arch-Bishops or Bishops and all other painfull Labourers in this thy Vineyard blesse him with a wise prudent and a religious Gentrie blesse him with a peaceable a loyall and a religious Commonaltie and good God wee beseech thee to showre downe thy blessing upon the right hand and upon the left to them whom it hath pleased thee to send to this Congregation that by the blessing of thy good Spirit whensoever they shall stand on thy Mountaine to deliver a Message from thee give them good Father what wilt thou giue them give them wise and understanding hearts that they may open to thy people the wondrous things
of thy Law good Father touch their tongues with a coale from thine holy Altar that by the blessing of thy holy Spirit they may be able to worke some holinesse in the hearts of a sinfull and unbeleeving people and cut downe the head and strength of some sinne that remaineth in us and to this end and purpose make them sound in thy Doctrines terrible in thy threatnings sweet in thy comforts powerfull and effectuall in all thy perswasions and mercifull Father make thy word like the bow of ionathan and like the sword of Saul or Gideon that never returned emptie from the bloud of the slaine and the fat of the mightie Lastly wee come unto thee for our selves againe thy most unworthy servants that are here assembled in a reverent feare of thy most holy and blessed name most humbly intreating thee in Jesus Christ to be gracious and mercifull to all our sinnes and to be effectually present with thy blessed Spirit in the midst of us all and grant that thy word may drop and distill upon our tender consciences like raine upon the mowen grasse and as dew comes downe from Heaven to water the earth take away the scales of ignorance from all blinde and darke understandings remove farre from us all lets and hinderances whereby the blessed seed of thy Word hath beene too many and sundry times made unfruitfull in the hearts of sinfull and unbeleeving people and to everie soule that is present in thy house this day or at any other time grant 〈◊〉 all holy diligence to seeke thee godly wisdome to know theâ— and sanctified understanding to finde thee aright that so thâ— Word may prove the the sweet savour of life unto everlasting lift â—â—ough Jesus Christ our Lord and onely Saviour in whose most holy and blessed name wee are bold to conclude these our weake and imperfect prayers in that perfect forme of prayer which Christ hath taught us saying Our Father c. AN EXPOSITION VPON The eleventh Chapter to the ROMANS VERSE 1. I say then hath God cast away his people God forbid for I also am an Israelite of the seed of Abraham of the tribe of Benjamin IN the former Chapter the Apostle disputed at large touching the fall and rejection of the Iewes The Coherence and Argument Quatenus corum causa culpa contigit In Rom. 11. so farre forth as it came to passe through their meanes and fault saith Solo applying that unto them which was prophesied of them so long before in the 65. of Isaiah vers 2. Tota dit expendi manus meas All the day have I spread out my hands unto a rebellious people and Rom. 10.21 And in this Chapter hee disputes of the casting away of the lewes Quatenus à Deo ob bonam causam permissa suit Zab. de necess lib. 1. cap. 2. so farre forth as it was permitted by God for a good cause they were cut off that the Gentiles might be planted in Rom. 11.19 yet after this he goes about to comfort them by laying downe two conclusions which make the two maine and principall parts of the Chapter The first That the rejection was not uniuersall respectu subjecti i. in respect of the subject that is The Iewes were not all cast off from the first to the eleventh verse The second That their rejection was not universall respectu temporis i. in respect of the time that is eternall and forever from the eleventh verse to the end Or with Calvin more particularly thus In Rom. 11. The mitigation of their despaire after their rejection consists in these six Theorems 1. That all Israel is not rejected God hath not cast away his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. which hee fore-knew vers 2. The 2. That by their fall the Gentiles have obtained salvation vers 11. The 3. That in the end the Iewes shall be converted to the faith and kingdome of Christ in great number vers 12. The 4. That Abraham who was the root was holy and therefore hath some holy branches among them vers 16. The 5. That God can as easily graft them into the Olive tree againe as hee cut them off vers 23 24. The 6. That Gods purpose and counsell to graft them in againe is like the Lawes of the Medes and Persians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. For the gifts of God are without repentance vers 29. This is the Coherence and Argument I have no purpose to insist upon the Author Paul so named of Sergius Paulus Of the Author of the Epistle the Pro-Consull of Cyprus whom he and Barnabas converted to the faith Act. 13.7 12. as Hierome avoucheth Lib de claris Scriptoribus nor of the signification of his name which in the Hebrew signifies Marvellous or as Buxtorâ—ius Etymol In the Greeke Ease and Rest à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cesso or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quies or small and little as Augustine De spiritu litiera cap. 7. In Psal 72. nor why his name was changed it is done by Augustine Hee was first Saul viz. superbus i. proud then Paul viz. Humilis i. humble Nor of the authoritie of this Epistle Lib. 4. de verbo Dei cap. 4. Non debet esse admirationi aliquaâ—na arbor ubi in candem proceritatem â—otasylva surrexâ—â— Quid primuÌ„ in eo admirer quid poste à comprobem quid postremò laudibus inestimandis vehendam arbitror planesum animi dubius which is knowen and beleeved to be divine by the witnesse of Gods Spirit in Scripturis non ex traditionibus i. in the Scriptures not by Traditions as Bellarmine vainely goes about to prove nor of the excellencie of this Chapter which I have select It was an excellent saying of Seneca in one of his Epistles Some one tree is not to be wondred at when as all the whole wood hath growen to the like talnesse I am altogether doubtfull what I should first admire what afterwards I should approve and what finally I should judge worthy to be extolled with inestimable praises * Convivium sapientâ—ae singuli libri singula â—ercula Ambr. script oâ—â—ic lib. 1. cap. 22. Hieron de Psalmis Epist ad Paulinum It is a banquet of wisdome and everie booke a daintie dish as Ambrose speaketh And as one said of the writings of Salvianus there is not one Iota or phrase in this whole Chapter which is not pregnant and full of supernaturall knowledge Thesaurus sapientiae i. even a treasure of wisdome as Hierome stileth the Booke of the Psalmes I come to the Analysis The parts are five 1. A consolation of the rejected Iewes Analysis that notwithstanding God had cast them off yet such a remnant of them as were within the covenant of election should be saved through grace from the first verse to the seventh 2. A confirmation of the rejection of the stubborne Iewes by Testimonies of two Prophets the one David Psal 69.22 Let their table
be with Christ Excellent is that meditation of Augustine Inquictū est cor nostrum O Domine dones in te requiescat Aug. Confess l. b. 1. cap. 1. Our heart is restlesse O Lord till what time it resteth in thee So that all that long for his comming are sure of a crowne The Vse is Vse 1 First to refute the Papist who teacheth that Paul had this assurance by revelation for so both Pighius and Andradius out of the Trent Councell for if you looke Rom. 8.32 33 34. you shall see that Paul grounds this certaintie not on revelation but upon a ground common to all beleevers as first on Christs death vers 32. Secondly on Christs free justification vers 33. Thirdly on Christs intercession vers 34. As before hath beene shewed But the principall use is to note the happinesse of all true beleevers and of all that feare God Whatsoever griefe and sorrow meannesse and want they endure here they know they shall have honour in stead of it hereafter They may be like Lazarus in Fulgentius without a garment but if not without faith without a house but if they be not without a Lord without meat but if they be not without Christ in the world here know that they shall not be without glorie without a Kingdome in the world to come When men suppose them to bee quite forsaken then can they looke with joy up to Heaven where they shall dwell and they can see though not the roomes and seats yet the glorious house and mansion which is theirs by inheritance and this point will lighten all our burthens mitigate all our sorrowes ease all our griefes that though here our heads be covered with ashes we know that there they shall bee crowned with glorie though here we be esteemed base we know that there wee shall be happy though wee be here as yet but servants wee know that there wee shall reigne as Kings though we be yet as strangers we know we shall be received as sonnes though here wee have a fit of mourning wee know wee shall rejoyce for ever though we labour hard for the six dayes we shall come to keepe a Sabbath that will last ever What comfort like this to be men and yet to know that God our God what comfort like this to be the meanest of men and yet to know that Christ is ours what comfort like this to dwell on earth and yet be sure aforehand that Heaven is ours what comfort like this to be here verie emblemes of basenesse and and yet bee sure that glorie is ours to dwell in a base cottage and yet bee sure that wee are borne to an immortall inheritance So that my conclusion is that of David Psal 37.37 Marke the upright man and behold him for the end of that man is peace Peace with Angels peace with his owne conscience peace with God the Father Sonne and Holy Ghost Lord bring us to that glorie invest us to that Kingdome give us that peace for thy Sonnes sake So I come to the second part of this description Of the seed of Abraham Of the seed of Abraham The seed of Abraham not onely a Convert or a Proselyte but deseended from Abrahams loynes and it seemes to be thus in sense that though some of Abrahams seed be cast off yet some are not and it will easily carrie this Doctrine That parentage can neither hinder a mans salvation Doct. nor further it One Abraham hath Isaac and Ishmael one called to an inheritance the other not One Isaac may have an Esau and a Iacob one loved and the other hated of God Mal. 1.2 3. A man may bee borne of a wicked father and yet bee deare unto God Amon a wicked King one that did much evill in the sight of the Lord as his father Manasses had done 2 Kings 21.20 yet he hath a sonne that doth uprightly and walkes in all the wayes of God as David had done 2 King 22.2 So that the Spirit of God gave him this testimony that like unto him was no King before him that turned not aside c. nor any like to him that came after him 2 Kings 23.25 and he may be a godly father of a wicked sonne as Isaac of Esau and Abraham of Ishmael One man may bee the sonne of a Patriarch and himselfe damned another the sonne of some poore Carpenter and be saved one may creepe in purple as Quintilian Lib 1. de Instit another hath not a rag to cover it the father and mother forsake it and yet the Lord takes him up and sets him neare to himselfe and in the end crownes it The Vse is To teach us first Vse That parents greatnesse and vertue cannot procure acceptance of their sonnes before God if a childe be good it is no disparagement that his father is not good Malo pater tibi sit Thersites dummodo tu sis Alacidae similis Vulcamiaque arma capessas quà mte Thersitae similem producat Achilles If thou be not good thy selfe it is not thy fathers vertues that can commend thee unto God Let everie man adorne and trim up his owne heart that it may be a sweet lodging for Christ to dwell in Though Christ should lodge in thy fathers house thou mayest be a cast away if he reside not in thee also Trust not then in parents and friends for there is no helpe in them If good doubt not of happinesse thou shalt fare no worse for them Thus it is no privilege to be great Secondly that it is no prejudice to be meanly borne for be a man never so poore if hee worke righteousnesse he is accepted Acts 10.35 bee he never so meane to him shall be glorie and honour and peace Rom. 2.10 She that grindes at the mill is as neere Heaven as he that sits on the throne what if thy father have nothing yet the earth is the Lords what if parents forsake thee the Lord will take thee up what if without food the Lord will send thee the bread of life what if without cloathes hee will cloath thee with the righteousnesse of Christ if thou belong unto him Thus parentage can neither helpe nor hinder us from God Before I proceed observe that Paul speakes not onely of his carnall descent from Abram but of the spirituall privilege that hee was one of his faithfull seed for in Gods account they onely that have the promises are counted for the seed Rom. 9.8 The one saith Augustine will doe a man honour the other none from whence I build a second Theoreme Doct. It is more honour to be faithfull than to be Abrahams seed It is more honour to bee a faithfull childe of God than the sonne of the greatest Prince Moses Heb. 11.24 counts it greater honour to bee amongst the children of God than to live in Pharaohs Court and be called the sonne of Pharaohs daughter David takes more honour to dwell one day in Gods Court than a thousand elsewhere
that hee may embrace us let us welcome Christ into our hearts that hee may welcome us into his Fathers kingdome let us serve him that hee may preserve us goe to him that goes to the Father for us rejoyce in Christ that when we doe well rejoyceth over us weepe for grieving him who for our doing ill hath wept for us and bled for us and died for us let us glorifie him with our hearts and tongues that must glorifie us in our soules and I pray God that he may bee with us here and we may be with him for ever I come to the second Of the second effect of our election 2. Vocation justification glorification and a conformitie to the image of the Sonne of God So Paul Rom. 8.29 30. The first conformitie whom he fore-knew them he made like to the image of his Sonne vers 29. The image of his Sonne is holinesse and holines is a fruit of predestination See Ephes 1.4 He hath chosen us from the foundation of the world that we should be holy and without blame before him The same are we taught by Peter 1 Pet. 1.2 We are elected according to the fore-knowledge of God the Father to sanctification of the spirit and unto obedience From whence it followes that if a man be once appointed to holinesse he shall be sure of glorie because God doth never predestinate a man to the meanes but hee hath predestinated him also to glorie wherefore comfort your selves you that thirst after holinesse as the Hart after the rivers of water for whatsoever your troubles be your end is glorie So David Psal 37.37 Marke the upright man c. Behold the just man for the end of that man is peace If a man can finde that engraven in his heart which was written upon the Priests miter Exod. 28.36 Holinesse to the Lord. Hee may bee sure of glorie and happinesse with the Lord. Three Conclusions From all of these I inferre that no man can be partaker of life that is not called justisied sanctified for so the place affords it Secondly that all our hope of glorie depends upon Gods eternall election which hee made of us in Christ Thirdly that all the meanes whereby wee can have this glorie made sure to our soules are by obeying when God calls by our justification by faith in Christ by true holinesse whereby we are made like to the image of his Sonne But I come to the last fruit The third effect of election are good works Of the third effect of our election So Paul Ephes 2.10 We are his workmanship created in Christ Iesus unto good workes which God hath ordained that wee should walke in them by these must we studie to make our calling and election sure 2 Pet. 1.10 from whence followes another that is certaintie of our salvation for good workes are fruits of election and by these must we make election sure Doct. From whence it followes That all that doe good workes are certainly elected and shall certainly be saved for none can doe a good worke in respect of the ground and forme and end but he that hath true and justifying faith Rom. 14.23 for Whatsoever is not of faith is sinne The best sacrifice of the wicked is abhomination Prov. 15.8 Though a man could prophesie and worke miracles and cast out Devils and have not true faith the Lord will say unto him Depart from me Matth. 7.23 See Isai 66.3 He that killeth a bullocke is as if hee slue a man hee that sacrificeth as if hee cut off a dogs necke he that offereth an oblation as if hee offered swines bloud he that burneth incense as if hee blessed an I doll Onely hee can doe good workes that is in Christ by faith and he that is in Christ by faith is sure of salvation though hee have no extraordinarie revelation a damnable presumption saith the Rhemists in their Annotat. on Rom. 8. vers 16. The Spirit witnesseth with ours that we are the sonnes of God And in 1 Cor. 9.27 They say it is a faithlesse perswasion it is the faith of Devills not of the Apostles So the Councell of Trent Sess 6. chap. 9. But alas alas these bee but paper-bullets we are defended against them with a wall of brasse First 2 Pet. 1.10 Wee must studie to make it sure therefore it may bee made sure Secondly Paul Rom. 8.38 I am perswaded which was not by revelation but upon Christs death vers 32. Christs justification vers 33. intercession vers 34. Hoâ— non sit nisi revelante spiritu sed ea râ—velaâ—â—o nou est aliud quim insusio sâ—iâ—tualu gratie per quam caruis opera mortisicantur Bernard Epist 108. This is not done but by the spirit revealing it but that revelation is not any other thing than the infusion of spirituall grace by which the deeds of the flesh are mortified saith Bernard It was an excellent saying of M. Tyndall as it is remembred by M. Fox Christ is thine and all his deeds are thine neither if thou bee faithfull canst thou be damned except Christ be damned with thee We know we are translated from death to life because wee love the brethren 1 Ioh. 3.14 Wee know it by our hungring Matth. 5.6 By our desiring to meet Christ with joy and comfort 2 Tim. 4.8 And seeing wee know it so wâ—ll no Popish squibs can beat us off it I come to make some use of it Are good workes fruits of election Vse 1 and seales of our certaine salvation then let us labour to abound in good workes let us set our hearts to doe good and strive amongst our selves who may doe the most good For first wee shall honour God by our obedience Secondly wee shall helpe our brethren who are partakers of the good we doe Thirdly we shall finde assurance in our hearts that then we are Gods Fourthly we shall be in Heaven rewarded for them for there is nothing that God would have done but there is a reward to the doer of it if he bid run it is that men may obtaine 1 Cor. 9.24 If to fight there is a crowne 2 Tim. 4.8 If to labour there is a penny Matth. 20.7 8. If obedience Thou shalt eat the good things of the land Deut. 28.2 If hee command to be righteous then blessings shall be upon thy head Prov. 10.6 Excellently Augustine True honour shall be denied to none deserving Verus â—â—nor nulli digno negabitur praeâ—â—ium pietatis crit iâ—se Deus qui pietatem dedit Aug. Civit. Dei lib. 22. cap. 30. the reward of godlinesse is God himselfe who gave godlinesse I am thy buckler and thy reward Gen. 15.1 From whence we all may have a wonderfull encouragement to bestow our time in doing of good workes It remaines that I now descend from the explication of this terme to the pith of Pauls argument which is comprized in this conclusion Men once elect can never bee finally cast off Doct. A
to offer to the Idoll they afterward in detestation of their former act would bee avenged of their hands which offered by the burning of their whole bodies I proceed to the application of this storie unto Pauls time VERS 5. Vers 5 Even so at this present time there is a remnant through the election of grace THis Application containes foure points 1. The time of this preservation this time 2. The number a remnant 3. The meanes efficient and ground of preservation the election 4. The impulsive cause of election grace and not workes I begin with the time whence the observation is Doct. That God doth at all times preserve a Church that embraceth the true worship of God In Isa 6. ult There shall be desolation in the midst of the land but yet in it shall be a tenth and shall returne c. The Assyrians may make the people of Ierusalem so few that a childe may tell them Isa 10.19 yet the remnant shall returne even the remnant of Iacob vers 21. Iudah shall dwell for ever and Ierusalem from generation to generation in Ioel 3.20 whereby is signified that there shall be some of Gods Church preserved to the end of the world and if ever God had wanted a Church it would surely have beene in the time of those ten bloudy persecutions begun under Nero Onpbius Fast lib. 2. in the yeare of Christ 65. when Peter and Paul were beheaded continued under Domitian when Iohn was banisht into Pathmos under Trajane when Ignatius Bishop of Antioch under Antoninus when Polycarpe under Severus when Leonides father of Origen was martyred Quo tempore universus orbis sacro martyrum cruore insectus erat Neque unquam maâ—ri triumpho vic mus quam ciâ—n decimorum annorum strage non potuimus vinci untill the the time of Dioclesian When the world did swim with the bloud of Martyrs Neither over came wee ever with a greater triumph than when we could not be overcome with ten yeares slaughter Or if ever the Church could have beene quite pulled downe it would have beene in the dayes of Antiochus Epiphanes when he entred the temple at Ierusalem burned the bookes of Moses and the Prophets proclaimed feasting and riot in the house of God and put to death young and old Carion Chron. lib. 2. that would not renounce the Law which Moses had delivered The reason Reason because God is constant and sure in the promise which he hath made touching the continuall keeping of his Church I will marrie thee unto me for ever Hos 2.19 yea in faithfulnesse to shew that hee will never part with his Spouse againe vers 21. From whence we may take just occasion to answer the objection of the Papists Vse 1 who tell us that wee are surely not the Church because the Church was ever but we never till the time of M. Luther My reply that the Apostles and the Primitive Church for almost six hundred yeares after Christ taught as we doe and since those times hath Poperie had her growth and ever since some have maintained our religion till this day In matter of supremacie they taught as we doe till after Gregories times which was six hundred yeares after Christ yea Gregorie writing against Iohn Bishop of Constantinople Lib. 6. Epist 30. If any calleth himselfe universall Bishop he is Antichrist In matter of the Sacrament Th. Aquin. in 1 Cor. 11. Lect. 6. for a thousand yeares together the people received the wine as well as the bread Secondly to stay the malice of the Churches enemies for they labour but in vaine Vse 2 God is on her side Rom. 8.31 And when she hath none to take her part the Lord himselfe will doe it Isa 59.16 Thirdly a comfort for all good and religious hearts Vse 3 to thinke that howsoever they may bee punisht for their sinnes and enemies may bring them to the sword yet some of them shall continue and stand to see the enemies fall religion shall not quite goe downe So I come to the number a remnant There is a remnant Those that belong unto God are not many which must not bee simply understood for in themselves they be many even an hundred fortie and foure thousand Apoc. 7.4 among the Tribes of Israel and among the Gentiles a multitude which no man could number of all nations and languages stood before the Lord and before the Lambe with long white robes and palmes in their hands c. vers 9. But in comparison of those that shall be cast away they are but few as Matth. 20.16 the Apostle is peremptorie Though Israel were as the sand yet a remnant shall be saved there is much chaffe but little wheat many stones but few pearles If a man should divide the world into three parts with Ptolomie or into foure with some later writers or into six with our last Geographers as Quade and others Lib. 1. cap. 2. 〈◊〉 and you shall not finde one of seven that professeth Christ aright they are all confined into a narrow corner in the Northwest And in this corner remove Atheists Heretiques Neutrals Worldlings Hypocrites and the remainder will be verie small and there â—e doth Christ call it a little flocke Luk. 12.32 and the gate a strait gate Luk. 13.24 and the way a narrow way Matth. 7.14 And if you should but looke upon the lives and actions of most men and see how everie man wastes his life in sinne and vanitie you would joyne with mee and say there are not many that can be saved if you doe but see how all care for earth and few for heaven you will say that surely verie few can bee saved how everie man lives and rots in one sinne or other dandles and hugs one Dalilah or other you will say that few can be saved how everie man spends his dayes in libertie and loosenesse both of life and conscience how they gather and build upon earth and strive how they may continue their names here never dreaming of a building in heaven of writing their names in heaven you will say surely few can be saved What use may wee make of this but to see Vse that the ordinarie pace and course which men take can never bring a man to heaven If then we will ever bee saved and bee of that remnant 1. Wee must learne the way to heaven perfectly 2. When we know it we must walke in it 3. We must cast off all luggage and superfluitie that hinder us in it And so I proceed to that which is the foundation and ground of this preservation viz. the election of grace S. Origen in his wandring speculation Origen in Rom. 11. would here make a difference betweene those which are called by grace viz. those that beleeve in Christ and those which are called by election of grace which beside faith in Christ have good workes as if true saith could ever be without them and Chrysostome that they were elected of
weepe for sinne and turne to be saved as Ezech. 36.26 I will take away your stony heart and give you an heart of flesh but it is principally meant of a contracted kinde of hardnesse when men hearing the word whereby they should bee conuerted and judgements whereat the heart should melt as did the heart of Iosiah 2 King 22.19 yet notwithstanding make their faces impudent and their hearts hard and resolve to march on in their sinfull wayes this hardnesse is the verie harbinger of death and the fore-runner of everlasting destruction Which makes mine heart to tremble Application and my bowels to yearne and my soule to mourne in secret for many of our people whose hearts be like to anvils the more they are beaten the harder they grow who have both seene and heard the judgements of God and tasted the sweet mercies of God yet have neither beene affrighted from sinne by judgement nor allured to holinesse by mercie surely all the signes and symptomes of destruction are upon them when man breakes the Sabbath heares the promises Isa 58.14 and Isa 56.5 and casts it behinde his backe the threats and punishments as the man stoned Numb 15. that he will kindle a fire in their gates that shall never be quenched Ierem. 17.27 and makes his face hard against them and goes on still in his wickednesse must needs be in the state of reprobation and hath all the marks and tokens of a castaway upon him The contemner of the word that heares the gracious promises Prov. 3.2 Luk. 11.28 〈…〉 are they c. Iosh 1.8 The judgement against them that refuse to heare Prov. 1.24 Because I 〈◊〉 called and you refused c. Zach. 7.12 13. The 〈◊〉 made their hearts as an Adamant stone lest they should heare the Law and the words which the Lord of hosts sent in his spirit by the ministerie of the Prophets therefore came great wrath from the Lord of hosts Therefore it is come to passe that as hee cried and they would not heare so they cried and I would not heare saith the Lord of hosts He that heares this and yet hardens his heart against it and will neither mend for mercie nor judgement is in the estate of damnation and hath all the signes and symptomes of a reprobate upon him and therefore let us labour for soft and tender hearts that if God threaten may melt and tremble if hee promise mercie may rejoyce and be glad if hee doe us good let us take the cup of salvation Psal 116.13 Let us pray God that we may weepe because wee have not wept mourne because wee have not mourned that our hearts may not bee in the hand of the Devill like hard clay but in the hand of God like wax And so I come from the proposition to the confirmation vers 8. VERS 8. According as it is written God hath given them the spirit of slumber eyes that they should not see and cares that they should not heare unto this day HEre is the confirmation of the rejection of the Iewes proved by two testimonies wherein I note first the Oracles whither he resorts for determination of this point In these words as it is written from whence the conclusion is Doct. That the written Word ought to bee the Iudge of all controversies and doubts It is able to make us wise unto salvation through the faith that is in Iesus Christ and is profitable for doctrine reproofe correction and instruction as above on these words What saith the Scripture And so I come to the confirmation if I may first cleere a doubt Origen saith There is no place of Scripture where it can bee found in the written Word which is as much as to say that Paul lied indeed it is not to the Word but to the sense and meaning both in Isa 29.10 The Lord hath covered you with a spirit of slumber and shut up your eyes your Prophets and your chiefe Seers hath he covered and their visions are as a booke that is sealed Buxtorfius and Arias Montanus translate the Hebrew word thus the spirit of slumber And it is againe in Isa 6.9 Make their eares heavie The Apostle addes of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this day that they might not thinke that this prediction was already finisht but that the judgement was upon them till this day I will not insist upon the difference betweene the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath made them drunke So they use the word in Isa 19.14 and the originall which signifies he hath covered them Nor is it materiall that the Septuagint expresse it by the active referring it to the people that they have shut their eyes and so Luke cites it Acts 28.27 they have winked with their eyes that they should not see and S. Paul referres it unto God God hath given them c. For it is a good observation of Peter Martyr That is said to be done of God Id dicitur fieri à Deo quod sit Dei imperio which is done by Gods command Nor will I insist upon the signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated slumber or compunction which some take from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to move or drive and interpret it the spirit of perplexitie or maligne spirit as Anselme Some call it the spirit of envie whereby they were offended at the calling of the Gentiles but this is but conjecturall yet appeares no reason why the Hebrew word Tardemah should bee rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying pricking and compunction of heart Therefore Beza and Tolet are of opinion that it signifies slumber or sleepe rather than compunction yet seeing that Chrysostome Origen and Theophylact who best knew the signification of the word and the Scriptures also used the word in this sense Acts 2.27 They were pricked in their hearts I thinke it had not beene amisse if it had beene rendred the spirit of compunction And yet I hold the sense and meaning to bee all one and Osiander gives a reason because they are pricked and stirred when they are called to the Gospel but as men asleepe are loth to awake my judgement is that this spirit of slumber or compunction is the same which Paul in 1 Tim. 4.2 cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conscience burned with an hot iron and that is all one with the spirit of giddinesse and answers fitly to that in the seventh verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall more fully expound the words when I come to them in particular In the first proofe I note 1. The judgement 2. The Author 3. The continuance The judgement the spirit of slumber 1. Generall 2. In two particulars the excaecation of the eyes the other the obturation and stopping of the eares The author he God hath given c. The continuance to this day of these in order and first of the author he he hath given Hardnesse of heart is brought upon man by God
These God giveth to man for his good and man turnes them to his owne destruction As for example God proposed the Word to Pharaoh by Aaron miracles by Moses by these his heart should have been softened but by his owne fault it became more hard so were the Iewes at the preaching of Isay And to this purpose saith God in Ierem. 6.21 I will lay stumbling blocks before this people the fathers and the sonnes shall fall upon them the neighbour and the friend shall perish Yet surely though all this be true it is not all the truth for in the storie of Pharaoh I observe three things 1. The preaching of the Word by Aaron 2. The working of miracles by Moses 3. The hid action of God in the heart of Pharaoh And these three God did thus order that Aaron should speake the word Moses should doe miracles but hee would reserve to himselfe the action of induration I will harden the heart of Pharaoh Exod. 4.21 as if he should say I will reserve that to my selfe So that besides the outward objects of the Word and miracles proposed by Moses and Aaron there was an internall action of hardening wrought by God not to goe still about the point the conclusion is God doth blinde harden and give over to a reprobate minde not onely by suffering it not onely by withdrawing his grace and helping hand nor onely by proposing of outward objects against which the wicked may stumble but also by an inward and strange working in the heart of man and all these be acts of Gods just judgement whereby hee punisheth mans sinne So that hardnesse and excaecation in respect of it selfe is sinne In respect of the consequents the cause of sinne and it is in respect of 〈…〉 God workes is difficult from the blame God is free from the guilt he is also free let man looke to both these But the punishment of sinne being an act of his justice hee acknowledgeth and in the punishment note three things 1. The matter wherewith a man is punished 2. The contrarietie betweene the partie and the punishment 3. The order of consequence that where such an offence went before such an evill shall follow to make the offender feele the smart of it In those punishments which be punishments onely and not sinnes God is the Author of all things implyed In those which be sinnes as well as punishments God is onely the Author of the order of consequence and of the contrarietie betweene the punishments and the parties punished as for example Pride is punisht by envie now envie is not of God But there is a contrarietie betweene the soule of a proud man and it which makes it bitter and afflictive and there is an order of consequence that where such a sinne went before there such a punishment should follow This is of God So that God workes in sinne 1. Positively as it is a physicall act 2. Morally as it is a just punishment of sin 3. Permissively as it is a sin not by giving consent to the doing of it but in not hindring it Yet in all this we doe not say that God is the author of sinne Antid in Rom. pag. 715. as Stapleton accuseth Calvin and Becanus p. 6. who saith that the God of the Calvinists is the author of sinne nor as Bellar mine 〈…〉 Beza First that we say God to be truly and properly the cause of those sinnes which men commit De amissione gratiae et statu peccatt Lib. 2. Cap 4. Secondly that we say God truly properly to sinne Thirdly God alone truly to sinne whereas Calvin holds the quite contrary Insâ—â—ut Lib. 1. Cap. 14. Sect. 16. Lab. 2. Cap. 4. Sect. 2. Neminem indurat nisâ—â—eâ—â—ò Epist 106. Non inâ—uâ—dendo malitiam sed â—â—bâ—r â—â—endo gratiam Aug. ad Sixtum Epist 105. But wee say that induration and excaecation bee just judgements of God He hardens none but deservedly saith Augustine and in Calvins judgement there bee these parts to bee considered First the withdrawing of his divine helpe Not by infusing malice but by withdrawing grace The punishment of precedent sinne when God takes away those helps of grace which formerly they had and when man wants this help of his owne accord hee rusheth into sinne Hence Pharaos heart grew hard because God would not give him grace to hearken to his ministers Moses and Aaron And the Gentiles having their cogitations darkened that is God not enlightening them with his grace they gave themselves over unto wantonnesse and to worke all iniquity with greedinesse Eph. 4.18.19 and this denying of grace is no sinne because it doth not conferre grace Secondly the delivering of man into the power of Satan which is Gods just judgement upon man for sinne as 1. King 22.22 when hee bade Satan deceive the false Prophets Thou shalt intice him and prevaile goe forth and doe so and in this no sin for Satan being the executioner of Gods anger and judgements doth so plunge those that are turned over to him into eternall destruction that he punisheth their former sinnes by making them commit greater than they did before thus did God with the wicked people Rom. 1.24 Because they regarded not to know God therefore God gave them over that Sathan might punish them by driving them into greater sinnes than ever they had committed before Thirdly divine permission when God suffers Sathan and wicked men to runne into sinne but without his furtherance as Psal 81.12 My people would not hearken Israel would not obey therefore I gave them over to the hardnesse of their heart let them follow their owne imaginations as he did here with the Iewes so did he with the Gentiles Act. 14.16 The God that made heaven earth in time past suffered all the Gentiles to walke in their owne waies and in Zach. 8.16 I set all men every one against his brother and yet in this permission God is neither altogether unwilling that it should bee done for it were impossible to bee done if God were wholly against it neither is he simply willing because hee doth both hate sinne and punish it as Psal 5.5 So that if permission be referred to the act of sinne God hates it wills it not but unwilling permits it but if referred to the end not which the agent doth intend but which the divine wisdome deduceth from thence then he permits it willingly Fourthly the determination of sinne when God will not suffer the wicked to goe on in sinne so farre as they desire but sets them bounds that they cannot goe beyond and as hee did with the seas Iob 38.11 Hither shalt thou goe as hee did with Sathan in the tempting of Iob All that hee hath is in thy power but upon himselfe put not forth thy hand Iob 1.12 as hee did with Pharaoh he suffered him to vex and persecute Israell but when Pharaoh would have maliciously brought them backe againe and intended more exquisite cruelty
but sinne The manner how hee hardneth is not by creating the sinne as Augustine Not by infusing malice but by withdrawing grace as hee doth grace in the elect but by denying them the power of his grace which should mollifie them and by offering them sundry objects as the Word and Gospell which they convert into occasions of sinne and ruine and whereby they stand exposed to Sathans temptations and have neither power nor will to stay themselves Thirdly hee ordinates the sinne which is nothing else but the directing of it in such manner as hee pleaseth that it proceed no further nor otherwise than his good pleasure willeth sometimes hee restraines it that it shall reach no farther than hee willeth sometimes he turnes it to another end than the person doing it thought of he would Christ should suffer by the Iewes he would not that the Iewes should slay him as Lombard Lib. 1. Distinct 4â— sometimes hee makes way for it to passe that he may punish one sinne with another and this is all that wee say touching this point wherein when we say that God wills or workes positively ordaines it wee meane it not of Gods formall will but of these three inferiour actions whereby hee governes it A word of Vse and proceed First Vse 1 it sheweth Gods infinite mercie in sustaining us even then when we are sinning against him It is by him that we liye though we live to grieve him our actions are sustained by him though they bee done against him we are supported by his arme and strength though wee use that arme and strength to wound him though while we sinne he might justly cut us off withdaw his breath and let us fall to nothing as Psal 104.29 Yet he suffers us to have a part of his generall providence over his creatures Secondly Vse 2 it teacheth us to beware of unthankfulnesse lest it make God to withdraw his grace from us for then wee cannot chuse but bee hardened there is one grace above the rest you have it one thing to mollifie the heart you have it one blessing that surpasseth all others you enjoy it the preaching of the Gospell You have had it when others have sate in darknesse yea you boast of your many and famous Preachers you have Apolles and Tertullus and Gamaliel But as little fruit is to be seene here as any where else and as small respect to a Minister or his message as among any other people Take heed lest God strip you of this grace and after the seven yeeres of plentie send seven of famine after the full eares send some to devoure all that wee have sowen and bring upon you that famine in Amos 8.11 12. The ground that hath often had raine and brings forth no fruit if God once restraine the raine and influence is neere to be burned Heb. 6.8 Therefore let the Word worke upon you and bee like a hammer that breakes your stony hearts Ierem. 23.29 else will it worke as hammers doe upon anvils make them harder for the word shall prosper it cannot bee preacht for nothing if it softens not then it hardens if it reclaime not from sinne then it drownes you in sinne if it bring you not to holinesse it will leave you in sinne excuselesse if you profit not by it yet when God shall come you shall know that there hath beene a Prophet amongst you If God punish one sinne with another let man take heed See Rom. 1.24 and 2 Thess 2.10 11. If you will not come out of sinne God will let you fall into others that you shall never come out So I come from the Author to the judgement it selfe that is set downe 1. In generall the spirit of slumber 2. In particular and they be two 1. Eyes that they cannot see 2. Eares that they cannot heare To begin with the generall Thomas Aquinas would have us read it compunction and makes it to be twofold 1. Good whereby man grieveth for sinne 2. Evill whereby man grieves at another mans good But I will take the reading of Beza that it is of amazement or slumber and as Isa 19.14 It is called The spirit oferror that is an ill spirit that leads into error So here The spirit of slumber that is an ill spirit that possesseth their hearts with slumber and heavinesse and it is such a heavinesse and astonishment which takes away all sense as Iunius A lethargie or such a heavinesse as God cast upon Adam Gen. 2. as Paraeus And this is the spirit wherewith the Iewes are possessed at this day brought upon them by former sinne Doct. The first thing that I observe is That God punisheth one sinne with another So did hee with the Gentiles Rom. 1.24 27. and 2 Thess 2.10 11. Because they beleeved not the truth therefore God gave them over and sent them strong delusions to beleevelies David committed adulterie and murther and God suffers one of his children to commit incest with another one to murther another 2 Sam. 13. Lot is drunken and then committeth incest a just punishment upon him Gen. 19.30 I need no more but that in Psal 81.12 13. My people would not hearken Israel would not obey therefore I gave them over to their owne hearts lusts pride wantonnesse lust covetousnesse discontent murmuring c. which bee lusts of mans heart and sinnes against God See further Prov. 22.14 This Doctrine may bee a threefold cord to restraine us from all kinde of sinne and keepe us from doing one for feare that bring another upon us To keepe us from drinking lest God plague us with uncleannesse as he did Lot and therefore God fore warnes us of it by Salomon Prov. 23.31 32 33. Take heed of uncleannesse lest God punish it by suffering us to commit murther as he did David 2 Sam. 11. Take heed that we be not disobedient lest God punish us by giving us over to our owne lusts as he did Israel Psalm 81.12 Take heed of an unbeleeving heart when the word is preached lest God give us over to beleeve lies as 2 Thess 2.10 11. Take heed of doing any one lest God punish it with another and wee have two to answer for But I come to the point It is an heavie judgement of God Doct. that men have meanes to know God and yet never bee better for them See Isai 29. from 9. to 13. These Iewes had the Prophets rising early and late God sent them wise men and Prophets and Scribes but you shall kill some of them and others you shall persecute from Citie to Citie Matth. 23.34 and this judgement hee brings upon a people when hee gives them up to fill up the measure of their sinnes as vers 32. Fulfill yee the measure of your fathers sinnes How is that Behold I send unto you c. The old world was sinfull yet never filled up the measure of their sinnes till they despised Noah Sodome till they despised Lot The Aegyptians till they despised the meanes
hâ—â—ano vincitur Deus If any one perisheth then God is overcome of human vice c Ex Ierusalem illa non suit qui periit Fspenâ—â—n 2 Tim. Out of that Ierusalem there was not one that perished saith Espencaeus d Non potest utruâ—â—q verum esse 〈◊〉 predestinitur non salvetar Loâ—b lib. 1. dij 40. Both these cannot be true that one should be elected and not saved sayes Lombard and the reasons bee pregnant 1. Gods immutabilitie 2. Christs keeping of the elect 3. Christs testimony Ioh. 10. 4. The sealing of Gods covenant But they that sinally fall were eternally reprobated and ordained to it Iude vers 4. For your better remembrance note these five propositions 1. There is a two-fold election 2. Some seeme good and to have faith which have it not 3. Hypocrites and unbeleevers may for a while be counted amongst the branches of Christs owne planting 4. They are said sometimes in Scripture to have faith who make profession of the doctrine of faith as 1 Tim. 4.1 sometimes when they have the gifts of miracles as 1 Cor. 13.10 5. The faith of the best of Gods elect may decay and bee fearefully shaken as above hath beene shewed From hence the best must learne to be humble and repent for they may stumble Vse The wicked do sinke with dispaire for they must fall and we all must learne to censure mildly when our brethren through infirmitie are overtaken Though they slip yet they may recover though stumble yet they may rise againe And so I come to the answer God forbid c. The answer is two-fold 1. Negative God forbid 2. Affirmative and that 1. That the Gentiles might bee called in their steads The other That by the Gentiles adoption hee might provoke the Iewes to emulation I begin with the negative God forbid As if hee should say Farre be it from me to thinke that either everie particular Iew should bee cast off or the Nation cast off for ever or that God in rejecting them should have no other respect but even to see their fall and keepe them downe that they should never rise for all are not rejected himselfe was one 2. The Nation not rejected for ever for abundance of them shall bee called vers 12. And besides God out of their fall hath wrought the happinesse and rising of the Gentiles The onely point that I select is this God never gives way to any evill whether it bee sinne Doct. or punishment but he workes it to a good end and brings one good or other out of it In evill man hath one end that hee may serve his pleasures The Devill another to draw him from obedience to his God and God hath a third which is sometimes secret but alwayes good as in the selling of Ioseph his brethren for envie Gen. 37.11 But God sent him before for the preservation of Iacob and to provide for him and his houshold Genes 45.5 The death of Christ in the intent of Satan and the Iewes was onely his death and to rid the Countrey of him But God out of this intolerable evill workes the happinesse and salvation of all that beleeve As poyson in it selfe is evill yet by the art and skill of the Physician it is made a remedie against sicknesse So God doth with evill Ve de veneno fiat spirituale antidetum Ambros de poenit lib. 4. cap. 3. That of poyson may be made a spirituall antidote saith Ambrose God brings good out of Shimei's cursing though hee shew his malice But God workes patience in David and made him hope that God would doe him good in stead of that cursing It may be the Lord will looke upon my affliction and doe mee good for his cursing this day 2 Sam. 16.12 S. Augustine shewes how God and man doe â—ill the same thing Enchirid. ad Lawent cap. 10â— and yet the end of the one is evill of the other good A sonne desires the death of his father which is evill God to take him to him an happinesse ineffably good All evill is either sinne or punishment God brings good out of both So Lombard It is good that evills be or be done Benum est mala esse â—el fieri alioquin summus bonus non permirteret ca fieri Lombard lib. 1. d stinct 46. otherwise God the chiefest good would not suffer them to bee done Out of sinne he workes 1. Acknowledgement of our wicked hearts and corrupted nature and makes us to detest our selves for it 2. Of our owne unability to stand against the assaults of sin which are suggested by Satan and makes us to magnifie Gods goodnesse who keepes us from sinne though not from all whereas hee might in justice suffer us to fall into all sinnes as well as any 3. It makes us to take speciall notice of the wilinesse of Satan who notwithstanding wee labour to avoyd sinne yet doth cunningly deceive us and draw us to it sometimes by the delight and pleasures of it as Heb. 11.25 sometimes by colouring with the habit and cloake of vertue and lastly with profit as Achan Iudas Gehazi 4. God by suffering us to sinne makes us take notice of his mercie in sparing us First to teach us to magnifie him for sparing us when wee did sinne Secondly to give us hope that he will be mercifull still and spare us though by infirmitie we sinne againe 5. Out of our sinnes he workes meeknesse in censuring and judging of others when they sinne as we have done Augustine saith that God bringeth out of our sinnes these good effects Aug. De Trâ—â—t lib. 13. cap 16. 1. Relictioneâ— peccati Forsaking of sin 2. Probationem sidei Triall of faith 3. Demonstrationem miserae hujus vitae Demonstration of this miserable life 4. Vt vita illa ubi vera erit beatitudo desideretur ardentiùs instantius inqutratur That that life where shall bee true happinesse may bee more ardently desired and more earnestly sought for Out of the evill of punishment hee works 1. Knowledge of the Statues and Lawes of God Psal 119.71 Before I was afflicted I went astray Vers 67. But now I have learned thy Statutes Afflictior es prorum suntâ—â— media enâ—rum Vt eo sere eniant ubi adgi ommâ—â— non possunt Aug. ad Largum Epist 82. The note that Musculus gives is this The afflictions of the godly are the remedies of their errours Then it is their care To come thither where they cannot at all bee afflicted saith Augustine These bee testimonies of a good God of an evill servant saith Salvianus 2. Humiliation for sin that brings it as Lam. 3.20 3. Deniall of all worldly pleasure which is wrought in man by Gods speciall grace as Heb. 11.25 As a little wormewood makes children forbeare their mothers breasts so doth affliction weane from carnall delights 4. It makes us conformable to the glorious image of the Sonne of God the Prince of our salvation was
that went this way mist of life and happinesse Thirdly it is the word of reconciliation and the Embassadours are ministers of reconciliation 2 Cor. 5 19. which assures of atonement and peace with God of the glory that is to be revealed and is the key of the kingdome of heaven which openeth and no man shuts and if that shut out of heaven nothing can open it Thirdly Vse 3 learne that if wee make never so goodly and great purchases in the world be never so well stored furnished with worldly wealth and yet want this spirituall treasue we are for all that beggerly bankrupt naked base in the sight of God as he saith of the Church of Laodicea Apoc. 3.17 Thou sayest thou art rich and increased with goods and hast need of nothing and knowest not that thou art wretched and miserable and poore and blinde and naked When thou buyest a village bonam emis thou buyest a good one when thou marriest a wife bonam eligis thou chusest a good one when thou desirest children bonos optas thou desirest good ones and when thou hast all these riches thou art but poore inter tot dona amongst so many gifts malus inter tot bona and evill amongst so many good things Aug. seâ—m 16. in Matth. saith A gustine Many may welter upon their gold like Heliogabalus as Lampridius and Herodian report of him and yet for spirituall wisdome have hearts like stones and heads like beetles and be beggers destitute of all heavenly riches My conclusion is an exhortation to bestow more of our time spend more of our life in reading the booke of God than in any thing besides all our other studies c. I come to the second part of the proposition If their diminishing be the riches of the Gentiles the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. diminishing the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their casting off and being in sense the same with the precedent clause I note from the iteration That the fall of the Iewes is diligently to bee observed and noted by us Gentiles for that is a doctrine of weight full of profit and hath in it many lessons of speciall use 1. That no nation be they people never so deare so graced with blessings so beloved of God but sinne will set God and them at variance and hazard the ruine both of their state and government That Common wealths and Kingdomes have their periods Let Sparta and Babylon and Nineveh witnesse 2. We learne that when the Word and Gospell is become a stumbling blocke the fall of that people is not far off as in vers 12.3 Infidelitie and contempt of the Gospell makes God in justice take it quite away from them as vers 12. There bee many other points but I meet them hereafter and come to the inference that is made upon these two premises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much more shall their fulnesse be By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude of the Iewes that shall bee called the plentifull restoring of the Iewes as Paraeus And thence it followes that the conversion of the Iewes shall not bee of some small but of a great and plentifull number 2. The excellencie of spirituall graces wherewith they shall be adorned and beautified after their conversion and therefore some have expounded the 60. of Isay to be meant of Ierusalem after the conversion of the Iewes That then God would beautifie the house of his glorie vers 7. Glorifie the place of his feet vers 13. That he would againe call it the Citie of the Lord Zion of the holy one of Israel vers 14. That in stead of brasse they should have gold in stead of iron they should have silver in stead of wood they should have brasse in stead of stones iron vers 17. That the Lord will bee their light and God their glorie vers 19. Meaning that after their conversion they shall have all restored more glorious than they had before Thus the meaning of the words being cleare the conclusions follow 1. Doct. 1 The Iewes shall be converted in great numbers toward the end of the world And therefore saith my Apostle at vers 26. All Israel shall bee saved whereby understand not the spirituall Israel that is the people of God consisting of Iew and Gentile though Melancthon and Calvin doe so expound it For 1. In this sense Paul had not delivered any mysterie as it is called vers 25. 2. The Apostle meaneth to minister some consolation to the Iewes in hope of their future conversion which unlesse it were more generall than in the conversion of a Iew it would have ministred small comfort to the whole Nation as Martyr and Paraeus make the reason 3. The Apostle gives this as a reason why hee brings in this mysterie that the Gentiles should not insult over the Iewes and therefore had beene little to his purpose if hee had not opened some secret concerning some speciall calling of the Iewes and S. Chrysostome expounding that place Apoc. 7.4 There were sealed of the tribes of Israel 1440. saith that it is to bee understood of the generall conversion of the Iewes But this point I deferre to vers 26. 2. Doct. 2 The Iewes after their conversion shall bee endued with excellent gifts of wisdome and knowledge I will not bee so adventurous as some have beene to understand that Ierusalem that new Citic which came downe from God Apoc. 21.2 which is said to have no need of the Sunne nor of the Moone for the glorie of God doth light it and the Lambeâ—â— the light of it to bee Ierusalem or the Church of God after the conversion of the Iewes for that may seeme to be meant of Ierusalem which is above yet doe I thinke that saying of the Prophet either to be meant of them or may be fitly applyed unto them Isa 24.23 when after many dayes they shall be visited and come out of prison the Moone shall be ashamed and the Sunne ashamed when the Lord of hosts shall reigne in mount Sion and in Ierusalem and glorie shall bee before his ancient men that is when God shall restore his Church the glory thereof shall so shine and his Ministers which are called ancient mien that the Sunne and Moone shall be darkened in comparison of them The light of the Moone shall be as the light of the Sunne and the light of the Sunne shall be seven-fold more But these be points that must be handled hereafter I therefore proceed to the farther explication of this argument in the thirteenth and foureteenth verses VERS 13. Vers 13 For I speake to you Gentiles in asmuch as I am the Apostle of the Gentiles I magnifie mine office THe second end that God had in rejecting of the Iewes was the salvation of the Gentiles and in the end the conversion of the Iewes againe so that hee aimed at the well-fare of
remember whence thou camest and like Iacob when he was growne rich with my staffe came I over this Iordan c. Gen. 32.10 Secondly the Gentile being like a wilde olive which hath the leafe and outward proportion of the right olive tree yet without fruit because it wants the inward forme and moisture gives us this observation Doct. That without the forme of a Christian which â—s the grace of Gods spirit there is no fruit wherewith God is pleased because till then whatsoever is done is sinne either for matter or manner as first not proceeding from a good sountaine from a good heart or not in a good manner in saith and out of a good conscience or not to a good end for the improvement of Gods honour or because there is some blemish in it because there is in it some staine and tincture of evill which is not done away in Christ untill they be renewed by the grace of justification according to the rule Rom. 14.23 Whatsoever is not of faith is sinne The best sacrifice of the wicked is abomination Prov. 15. and so I come from what they were wilde olives to shew what they are that is Engrafted for them and made partaker of the root and fatnesse of the olive tree Here note three benefits First Incision Secondly by whom God Thirdly how by his free calling and grace and what better are they now They were wilde and without fruit but now full of good fruits From whence note Though man before grace and effectuall calling were like a barren tree yet if God once call him and receive him to grace hee will bee fruitfull and full of good workes For warrant see Tit. 2.11 12 13. The grace of God hath appeared and bringeth forth in man these excellent fruits 1. Denying of all ungodly and worldly lusts 2. Sobrietie 3. Righteousnesse 4. Godlinesse Sobrietie in himselfe righteousnesse in respect of his neighbour godlinesse in respect of God 5. Expectation of a blessed hope the appearing of the mightie God and of our Saviour lesus Christ So 1 Thess 4.7 God hath called us unto holinesse and the reason is pregnant Who usoever God doth effectually call them hee had predestinate before and therfore they cannot chuse but bring forth many good workes as Paul Eph. 2.10 We are the work manship of God created in Christ Iesus unto god workes which God hath ordained c. And whensoever a man is effectually called then is it certaine that he shall be glorified as Rom. 8.30 And therefore such an one cannot but abound in good workes and be filled with the fruits of righteousnesse as the same Apostle speakes Rem 6.22 Being made servants unto God you have your fruit unto holinesse and the end everlasting life That a man may say as Salomon Eccles 11.3 If the clouds bee full they will poure forth raine upon the earth So of a man if he be called of God and sanctified by his Spirit and enriched with his grace he will resemble Titus the good Emperour who when hee had spent a day and done no good was wont to lament it in these termes O my friends O 〈◊〉 diem perduit I have lost a day Othniel will judge Elias plead Elisha build Nehemiah reforme Abigail releeve Zaccheus restore If the tree be once good it will bring forth good fruit if the ground bee once manured and tilled it will bring forth good corne Learne here to examine Vse whether you bee engrafted into the true stocke by any effectuall and powerfull calling if you beare not onely leaves but fruit if yee be filled with the fruits of righteousnesse to the glorie and praise of God Phil. 1.11 Yee were once darknesse but now light in the Lord walke as children of the light Ephes 5.8 See 1 Pet. 2.9 10 11. What those fruits are you may see in Zach. 8.16 17. These are the things that yee shall doe speake the truth execute judgement imagine no evill in your hearts and love no false oath for these be the things that I hate You may see Gal. 5.22 The fruit of the Spirit is love joy peace long suffering c. You may see it 2 Pet. 1 4 5 6. Flying the corruption in the world by lust joyne with your faith vertue with vertue knowledge c. Hence is that of our Saviour a good tree is knowen by his fruit if thou bee changed from a naturall to a spirituall man from a wilde olive to a true olive from a servant of sinne to a sonne of God shew it by your fruits But first let not your fruits bee like the apples of Sodome Cap. 48. mentioned by Solinus Secondly when you grow old give not over bearing fruit but bee as the Palme-tree Psal 92.13 and bring forth most fruit in the time of age Thirdly bring it forth all the yeare Religion and vertue must have but two seasons a spring time and harvest c. So I come to the second benefit a participation of the root Made partaker of the root The Gentiles by adoption into the Covenant became one Church with Abraham and the Fathers From whence may be inferred this point the old and new Testament to bee one the Church to bee one and sprung from one root but the point that I make choyce of is this When men have beene formerly sinfull Doct. and now reclaimed the Lord will thinke as well of them and make as much of them as any others Matthew a Publican a gatherer of toll and customes which kinde of people were for the most part unconscionable odious both to God and men but being once converted the Lord thinkes no worse of him but takes him neere himselfe and if hee have but twelve that hee loves and respects but twelve that he chuseth to be his Trumpetters hee shall bee one of them Acts 1.26 Paul once a persecutor that breathed nothing but threatnings desired nothing but to sucke the bloud of Gods Saints yet being once converted by a light from Heaven the Lord thinkes no worse of him for his former sinne but takes him neere to himselfe appoints him a chosen vessell to beare his name takes him up into the third Heaven fils him with abundance of revelation above all the rest God deales with sinners as the father of the prodigall Luk. 15. So soone as his sonne was comming when he was yet a farre off he ran to meet him and fell on his neeke and kissed him brought the best robe and a ring and killed the fat calfe Peccanti silio dat oscula non stagella vis amoris non vidit delicta sic curat filii vulnera nâ— forte cicatricem nè fortè filio naevum relinqueret Chrysol Serm. 3. c. Hee gives kisses not stripes to his offending sonne the force of love seeth not faults hee so healeth his sonnes wounds that hee might not by chance leave a scar or the least freckle in his sonne saith Chrysologus 1. From whence learne that whensoever
Isai 2.3 Many people shall goe and say come let us goe up to the mountaine of the Lord and to the house of the God of Iacob for the Law shall goe forth of Sion and the Word forth of Ierusalem according to that of Christ Ioh. 4.38 Other men laboured and you are entred into their labour The Fathers and the Prophets sowed the seed of the Church of the new Testament which covenant is derived from them to us and wee are changed into their common-wealth not they into ours ingrafted into their stocke not they into ours Secondly Reason 2 wee have from them the oracles of God for they were committed to them Rom. 3.2 which the Apostle calls their preferment above others vers 1. and hence it is that we approve as canonicall all the bookes of Scripture that they had and no moe Hence let us see what an honour it is to have Gods oracles Secondly let us learne to use this treasure better than the Iewes did for feare it be taken from us as it was from them Thirdly our Saviour Christ Reason 3 God blessed for evermore had his beginning from them So the Apostle Rom. 9.3 Of whom are the Fathers and of whom concerning the flesh Christ came who is God over all blessed for evermore and therefore salvation is of the Iewes saith Christ Ioh. 4.22 Fourthly Reason 4 they were the chosen and peculiar people of God and a royall priesthood 1 Pet. 2.9 They were beloved when we Gentiles were without God in the world Ephes 2.12 Lastly all the particular promises Reason 5 as the land of Canaan the Temple the preservation of that stocke out of which the Messias was to come was proper only unto them and from hence let us be farre from rendring evill unto them but pray for their recovery and doe our utmost diligence to win them unto Christ and of all things there is nothing more availeable to the winning of an unbeleeving Iew than the unspotted and unblameable life of a beleeving Gentile yea it may seeme more effectuall than the word it selfe as vers 11. And so I come to a fourth argument in the three next verses VERS 19. Thou wilt say then the branches are broken off that I might bee grafted in THis third reason stands on two parts The one an argument urged to shew that the Gentiles may boast over the Iewes the other the Apostles answer The argument is vers 19. the Iewes are cast off for our cause compelled to yeeld unto us the more unworthy to the more worthy therefore seeing we Gentiles are the more worthy wee may lawfully boast The answer to this is three-fold 1. They are not broken for thee but for their infidelitie vers 20. 2. Thou art not grafted in for thy worth but standest by faith that is art engrafted out of grace and mercie vers 20. 3. Because God who in justice cut off the naturall branches for unbeleefe for the same cause may cut off thee vers 21. And upon these hee builds his exhortation Noli altumsapere Bee not high minded but feare I begin with the first Thou wilt say then Note that Paul had pressed many strong arguments to disswade the Gentiles from pride and insultation over the Iewes and yet here they have some thing to say for it There is no sinne Doct. bee it never so predigious and foule but his master hath some plea for it and some reason to uphold it Some have Scripture as covetousnesse hath 1 Tim. 5.8 Vsurie hath Deut. 23.20 Vnto a stranger thou mayst lend thy money upon usurie though not to thy brother Some have example as drunkennesse in Noah adulterie in David apostasie in Peter some have authoritie as being practised and allowed by starres and planets that reside in the superiour orbes Some plead that their sinnes be but small Is it not a little one said Lot to the Angell when hee was commanded to fly into the mountaine he would goe to Zoar Is it not a little one and my soule shall live Some that the sinne they harbour is but some one as Naaman the Syrian God be mercifull to me in this one 2 King 5. Hee will neither sweare nor steale but kneele in the Idols temple Forsitan huic uni possum succumbere culpae Sampson was not unjust but must have a Dalilah Porsitan huic uni c. Salomon wise but must have strange wives Forsitan huic uni c. Some when they have sinned lay it upon others as Adam some defend it to be no sinne at all as here the Gentiles doe Some excuse themselves Alii excusant 1. Non seci 2. 〈◊〉 3. Si male at noâ—mâ—ltum male fecâ— aut si multum male fecâ— non nulâ intentione Bern. Apolog ad Guilielm Abbatem 1. I did it not 2. I did well 3. If I did ill yet not verie ill or if I did verie ill yet not with an evill intention as Bernard speaketh Note first the boldnesse of sinne It dares appeare before the Revenger of sinne the Punisher of sinne and plead not guiltie to whatsoever is produced against it much like to Iudas who when Christ said that one should betray him boldly demandeth Is it I Is it I And when they told Peter that hee was one that was a followes of Christ he sware he knew no such man but that which wee may chiefly learne is this That sinne if it be borne with but a while will not know it selfe to bee sinne at all but plead it selfe to be goodnesse and honestie Bern. de vita solitaria Custome saith Bernard will become a second nature and so must be called good Consuetudo pro lege est Terâ—â—ll de Coronâ—milit cap. â— Custome is for a Law saith Tertullian and so will bee counted good If a man bee but used to it a while hee will never take notice of it nor know when hee doth evill Custome of sinning will take away all sense of sinne Mans heart is like to a way at first everie coach makes a mark or print afterward when it is worne to the gravell it becomes like a pavement and therefore Salvianus holds it a wonder that a man should long continue in sinne Et non cum ipsis iniquitatibus mâ—riatur in ipsit sepeliatur Cuiùs finienda vita quam vitia Aug. ad Cornel Epist 125. and not die with his iniquities and be buried in them Augustine saith that after sinne becomes customarie Life may sooner be ended than vices Ieremie impyeth that there is an impossibilitie that it should everbe left Can the blacke moore change his skin c. Ierem. 23.13 Iob that sinne will be buried with those that have used to keepe it His bones are full of the sinnes of his youth c. Iob 20.11 Learne then to stop the current of sinne in the beginning Vse lest when it should hold up the hand at the bar it become Sergeant to plead it at the barre and so I come to the
plea it selfe The branches are broken off that I might be grafted in It containes two members the one the disparagement of the Iew The branches are broken off the other the Gentile's proud conceit of himselfe that I might be grafted in I begin with the first They are called branches onely in respect of outward prerogatives from whence learne first That such branches as shall bee cut off are so like others that God onely can distinguish them Doct. A point manifest in that Parable Matth. 13.29 When the servant would have pluckt up the tares that were among the wheat Christ forbids him for this reason lest while you plucke up the tares you plucke up the wheat as not being able to distinguish one from another according to that of S. Augustine Deus nobis imperavit congregauonem sib reservavit separationem illâ—us est s â—parare qâ—inesâ—â—t errare Aug. ad virgin Faeliciam Epist 109. Quidam tenent paâ—â—ral sâ—athedâ—as ut Dugregem custodiant quidam ut suis honoribus serviâ—â—t Aug. ibid. Aug. contra Petilâ—anum lib. 3. cap. 55. God hath required of us the congregating hath reserved the separating to himselfe hee must separate who knowes not how to erre Who can distinguish S. Iude from the Traytour Iudas or Simon Peter from Simon Magus but onely Christ Some doe sit in the pastorall chaires that they may keepe Gods flocke some that they may serve their owne preferments saith the same Father Ibid. Iudas doth preach and baptize as well as Iude as the same Father speaketh There bee branches saith Ambrose according to present righteousnesse and there be some according to the fore-knowledge of God and none can distinguish them but God there bee branches which Christ hath planted and some which hee hath not planted and till God cut off the one and leave the other none can make a difference betweene them Our first parents have two children the one within the Covenant the other not yet so like hat none can distinguish them but God In one Arke Shem Ham and Iaphet none knowes who is in or who without grace but God In one wombe Esau and Iacob which is predestinate which not none knowes but God untill the great Shepherd come none can distinguish sheepe from goats untill the reapers come none can distinguish wheat from tares untill the Master of the house come none can distinguish betweene the vessels of honour and dishonour If you aske the reason why God suffers the branches that must bee cut off to grow amongst others I answer that it is for a two-fold reason 1. Because the coldnesse of devotion in the one should by an Antiperistasis stirre up zeale in the other as the wind striving to blow out the fire encreaseth the flame 2. That the glorie of the true branches might bee more illustrious and eminent Laus trâ—buenda Murenae non quod Asiam viderat sâ—d quod in Asia continenter vixerat Cic. Orat. pro Murena Murena is to be praised not because hee had seene Asia but because hee had lived continently in Asia saith Cicero Lots chastitie appeares more in Sodome than when hee lived in the mountaines Hence see how unsound they are who take upon them to determine Vse who is not of the Church and therefore separate themselves from us saying as Isa 65.5 Stand apart come not neere me for I am holier than thou I know not what to say of such but as Constantine said to Acesius a Novatian Bishop Erigito tibi scalam Acesi ut sâ—lus in coelum â—scendas Sâ—â—r Eccles Hâ—st lib. 1. cap. 7. A tendi â— zâ—zaenia triâ—â—â—uâ—e non attendu Set up a ladder for thy selfe O Acesius that thou alone mayst ascend up to Heaven If they leave us because we have faults by the same reason they must needs fly into Heaven for there is no place in earth for them Thou lookest to the cockle and the wheat thou regardest not When thou dividest thy selfe from hypocrites in the Church thou dividest thy selfe from the Church And in heterogene all bodies a member cur off perisheth O then forsake not the greene pastures Et membrum in hâ—â—erogâ—neis â—e rit â—bsâ—â—ssum because of the goats nor Gods house because of the vessels of dishonour nor Gods wheat because of the tares nor Gods net because of the bad fishes that are in it Rather follow the rule of S. Augustine against the letters of Petilianus a Tolera propter bonos commâ—xâ—â—onem â— alorum ne visles propter â—â—alos claritatem bonorâ—m Aug. Contra Petilâ—anum lib. 3. cap. 2. Beare with the mixture of evill because of the good lest thou violate the charitie of the good because of the evill b Nee propter mâ—los bonos deseramus sea propter bonos malos sâ—sserâ—mus Aug. contra Parmeâ—anâ—â— lib. 2. cap. 8. Neither let us forsake the good because of the evill but suffer the evill because of the good 2. If no man can distinguish the good from the bad learne first not to judge of another that is ill for hee may prove good nor of him that is good in shew for hee may prove ill nor of thy selfe that thou art happie because thou hast the outward privileges of true branches but seeke for the power of godlinesse in thine owne heart to sinde those graces whereby thine election may be sealed unto thee hearing the word Vse 2 fervencie in prayer meditation of heaven hungring after righteousnesse combating against the flesh now obedience love and a joyfull expectation of Christs comming to judgement in the clouds of Heaven Secondly the branches are broken off Observ 2 Therefore no people no Nation so farre preferred above others but sinne will bring them to naught and cut them off from God That all Nations have their fals and periods is granted by all but what may be the cause of their subversion the most be ignorant The Stoicke ascribes it to destinie Plato Pythagoras Meâ—bâ—d 6. Polyâ—ic lib. 5. cap. 1â— and Bodin to number Aristotle to an asymmetry in the body Copernicus to the motion of an imaginary encentrique Cardanus and the most part of Astrologians to starres and planets All these have groped in darknesse and being misse-lead with an Ignâ—â— fatuus have supposed with Ixion in the fable that they had found the true Iuno when it was but a cloud of palpable darknesse for if wee consult with the oracles of God we shall there finde that sinne is the cause why God falls out with his children turnes cities into ashes makes kingdomes but ludibria fortunae the mocking stocks of fortune c. But I am loth that it should be said of mee as it was of Micaiah That man doth not prophesie to us any good There is one point more Thirdly the branches are broken off God can no sooner cast a man downe but man is ready to tread upon him Observ 3 Its Iobs case who when he was cast downe and lay upon the earth
humbled at the losse of his cammels sheepe servants sonnes his friends would have cast him a great deale further perswading him that such great plagues would never have come but upon great sinners The Iew no so nâ—r downe but the Gentile is readie to triumph over him It was Davids case In mine adversitie they reioye dover mee yea the very abiects come against mee Psâ—l 35.15 God hath forsaken him therefore persecute him and take him Psal 71.9 If God lay any judgement upon a people man condemnes them as they did those on whom the tower of Siloam fel and slew them Luke 13. If any present calamitie man judgeth them as Paul when the viper hanged upon him at Malta Act. 28. If God bring men low and hide himselfe from them for a while vulgus iacentem calcat there be those that will tread upon them and insult over them as boldly as the frogs in the fable did over the lion when he was asleep If God take away the rich mans goods the people despise him If God take away the great mans honour the people scorne him If Kings take away their favourites from their followers there be those that will soone see it and keepe them from rising Whence wee may learne that if God should once leave us and cast us downe Vse 1 the world would rather tread upon us than helpe us up which should make us labour to make Gods love and favour sure and then wee need not feare who set themselves against us He is true enough wee may well trust him strong enough we may safely depend upon him and watchfull enough wee may commend our selves unto him and resolve with holy David Psal 27.2 When the wicked who are mine enemies come upon mee to eat up my flesh they shall stumble and fall though an host of men c. Secondly that God would not take away his mercy from us Hide not thy face from mee Psal 27.9 That God would be mercifull unto us and blesse us that though wee sinne he would not cast us off but forgive us though wee run away he would not let us alone but run after and overtake us though wee goe astray he would not leave us to our lelves but seeke us out and lay us upon his shoulders and bring us home and keepe us in his fold and at the day when the sheepe shall stand on the one side and the goats on the other wee may be of that number to whom God shall say Come yee blessed And so I come from the meane conceit that the Gentile hath of the Iew to the proud conceit he hath of himselfe in the next words That I might be graft in As if the Gentile should say I am more worthy than the Iew therfore in reason hee must give place unto mee and God looking upon my worthinesse doth so farre preferre mee that hee hath cut off them that I might be graffed in for them Wherein wee may observe Observat first how subject man is to grow proud of his gifts and graces that are bestowed upon him Secondly how when God hath bestowed upon man some greater blessing he is ready to say that it is for his owne worth that I might bee grafted in Both of them are noted by Lombard 1. Gradus superbiaecum jactat se habere qued babet 2. Cum credit à Deo datum sed pro suis meritis Greg. lib. 2. disâ—inst 42. out of Gregory 1. A degree of pride when he boasteth himselfe to have that which he hath Secondly when he beleeveth that it is given him of God but for his deserts I begin with the first The Apostle 1 Cor. 8.1 saith that knowledge puffeth up and reade Isa 65. that holinesse puffeth up Stand apart come not neere mee for I am holier than thou And in Luk. 18. that the performance of some outward duties puffeth up I fast twice in the week I pay tithe I am not like this Publicane that greatnesse puffeth up as Pharaoh Who is the Lord that I should feare him Exod. 5.2 Favour puffeth up as it did Haman who was carried so high in the smoakie cloud of a Princes affection that hee forgate both God and himselfe Esth 5. Eloquence puffeth up as in Herod who was not ashamed of that vaine applause that the people gave him It is not the voyce of man but of God Acts 12.22 Power to cast out Devils puffeth up as in the Apostles Luk. 10.19 20. Caetera vitia sune in peccâ—tis superbia meximè tunenda in recâ—e sâ—ctis Aug. ad Dioscor Epist 56. Et insidiatur Diabolus lit pâ—rdat Aug. ad monochas Epist 109. Other vices are in sinnes pride is most to bee feared in deeds well done saith Augustine God gives good graces And the Devill layeth in wait to destroy them saith Augustine If you consider what man is lighter than vanitie and whereof hee is made of dust you will easily beleeve that a small wind will blow him high enough and though a man have never so many causes of humiliation and dejection yet some one good gift will heave him up more than all these will cast him downe If Herod have onely an eloquent tongue he will be proud of that whereas hee hath a thousand scarres and blemishes in his life that cannot deject him If a Pharisie have but one good qualitie that hee will pay tithes justly though his heart be full of hypocrisie his understanding full of blindnes and ignorance all these foule sins cannot so easily keepe him downe as that one good qualitie will hoyse him up Reasons to keepe us from pride By what reasons then may a man be kept from being proud of his gifts and graces I have noted three 1. Because that is the strongest argument to keepe us from growing in spirituall graces as the way to be great is to be small in a mans owne conceit Latiùs regnes aâ— idum domando spiritum quam si Lybiam â—emoâ—is Gadibus jâ—ngas Horaâ— Oda l. 2. od 2. ad Salust Crisp Nat. bist lib. 16. cap. 42. Hee that ruleth his spirit is greater than he that overcommeth cities Prov. 16.32 2. Because humilitie in respect of our gifts is the best way to come neere to God 3. Because naturally thou art no better than they as vers 18. A good man should not resemble the Palme-tree wherof Pliny writeth that the more weight is cast upon it the higher it riseth but like to the canes that be full of sugar the more they beare the lower they stoope like trees that bee full of fruit the more fruit they beare the more they yeeld and bend much learning should make a man more humble much grace should make a man lowly much honour should make a man more gentle much riches should make a man more meeke and so I descend to the second conclusion When God gives good things Observ 2 man is alwayes ready to ascribe it to his owne merit This is it whereof
Christ In the fourth verse He hath chosen us in Christ At the fifth He hath predestinate us to be adopted through Christ At the sixth Hee accepted us in his beloved viz. in Christ At the seventh Wee have redemption through his bloud that is Christ At the eighth He hath abounded to us in all wisdome At the ninth He hath opened the mysterie of his will by him viz. Christ At the tenth Hee hath reconciled things in heaven and earth even in Christ Thus if we have any good it is from Gods mercy to us in Christ So if wee be in a happy blessed condition the beginning and whole progresse is of Gods favour as 1 Ioh. 3.1 Behold what love the father hath shewed on us that we should be called the sonnes of God If regenerate it is his mercy and courtesie Blessed bee God who of his abundant mercy hath begotten us againe unto a lively hope 1 Pet. 1.3 If a man have many good motions and desires and so be said to beginne well if hee hold out till the end of his dayes in holmesse and integrity till hee have the Crowne upon his head and the Garland in his hand and so be said to run well yet the Apostle rels us That it is not in him that willeth nor in him that runneth but of God that sheweth mercie Rom. 9.16 Therefore saith the Apostle That of our selves we cannot so much as thinke a good though but all our sufficiencie is of God 2 Cor. 3.5 so that-if it goe well with us if we please God live in his feare die in his favour say as Deut. 9.4 It was not for my sake but his love because he had a favour unto me I come to a second point Doct. It is faith whereby the branches of Christs planting are distinguisht from those that are cut off For first it makes them that have it full of good works meeknesse temperance c. 2 Pet. 1. the other are barren like the mountaines of Gilboa Act. 15.9 Secondly it cleanseth the hearts of those that have it others remaine uncleane and polluted in their owne menstruous bloud Thirdly faith makes those that have it bold and consident to come unto God Ephes 3.12 It makes them long for the approaching of the Sonne of God and to say with the Spouse Apocal. 22. Come Lord Iesus come quickly but they that want it and shall be cut off are afraid of it they cry to the hills cover us and to the mountaines fall upon us Apoc. 6.16 Fourthly it makes them to sigh and groane waiting for the redemption of their bodies Rom. 8.23 which is not but in such as have the first fruits of the spirit Fiftly it works obedience unto God It makes Abel to offer a better sacrifice than Cain and Enoch to please God Heb. 11.5 whereas they that want it cannot please God in any thing Heb. 11.6 They that have this excellent gift of God shall never be cut off nor fall away they that want it cannot escape the vengeance of eternall fire Now there is nothing else wherein they differ to looke to they are both alike Iude and Iudas Simon and Peter and Simon Magus in outward profession both alike in externall dignities both alike in riches both alike but there is one thing wherein they differ viz. faith The outside of the earth is all alike but some parts are more rich within because of the veines of gold and silver So are the outsides of men From whence learne to know Vse whether thou art one that belongest unto God or not one that shall be cut off In ipsâ distinguntur filii Dei à filiis Diaboli filii lucis à filiis tenebrarum or not that 's by thy faith In this the sonnes of God are distinguisht from the sonnes of the devill the sonnes of light from the sonnes of darknesse saith Augustine In this scrutiny and examination Aug de Tempore Serm. 53. take heed thou beguile not thy selfe with a dead and counterfeit saith and therefore for triall I commend unto thee Chrysostomes rule Faith is tried by works without works Fiâ—es probatur â—eâ—o â—a Chrys in 1 Thes 1. Hâ—m 1. Fâ—dâ—s â—lmilis eâ—t 〈…〉 tuto Châ—â—â—â—n 2 〈◊〉 3 Hâ—â—â—â—l 8. faith is like to a faire body void of life to a golden picture or statue saith the same Author The fruits whereby thou must examine it are 1. diligent hearing 2. prayer as in Rom. 5.1 2. If you have these thou hast a true faith and art a living branch if not it is a dead faith and thou art a brand provided for the fire And so I come to the Apostles exhortation Be not high minded but feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not pust in minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This feare saith Bezâ— is according to the Hebrewes the religious worship of God a godly care More â—ebraeâ— iâ— reugâ—â—â—â—â— Dâ—icâ—lâ—us pâ—o â—â—â—â—ludo not because they need doubt of Gods love but because they should feare to offend him that loved them so dearly Whatsoever is in the former part of the exhortation hath beene observed at the 18. verse and that which is in the second may be contained in this conclusion A good Christian must live in continuall feare to offend his God Doct. and in a continuall feare of falling into siune This is it whereto the Apostle exhorts his Philippians worke out your salvation with feare and trembling Phil. 2.12 and Peter his Iewes Pass the time of your dwilling here in feare 1 Pet. 1.17 and he whom Solomon blesseth Blessed is he that alwayes feareth Prov. 28.14 and he whom God will spare in the day of his wrath Malac. 3.16 17. It is not my purpose to explicate all the acceptions of feare being taken first for the whole worship of God according to the HeÌ„brewes as Beza and Marlorat so here Rom. 11.20 Secondly for obedience Give to every man his due feare to whom yee owe feare Rom. 14.7 Thirdly for true religion Is not this thy feare Iob 4.6 Fourthly for reverence and an awfull regard of God Serve the Lord with feare c. Psal 2.11 Nor to shew the divers kinds of feare some is filiall some servile and they differ thus Filiall feare proceeds from confidence and love of God The differences between filiall and servile feare servile feare from the accusation of sinne and sense of Gods wrath Secondly filiall feare shunneth the offending of God but not God himselfe servile is the shunning not of sinne but of the judgement due to sinne and consequently of God himselfe Thirdly filiall feare is joyned with the certainty of eternall salvation servile feare with the feare of eternall damnation The more curious difference of these two may be had from Thomas and Bonaventure noted by the Magdeburgenses Cent. 13. chap. 4. Nor of that other distinction of feare into naturall feare such as was in Christ Matth. 26.27 and distrustfull feare which is called the spirit of bondage
the true nature and condition of the corne as Abbatus against Tompson chap. 6. 4. Hypocrites and unbeleevers are so like to Gods elect and faithfull children that no man can distinguish them but God and amongst men they are accounted branches of Christs owne planting though they be not such It is the position of Gregorie c Aurum quod pravu Diabel persuasionibus sterni sient lutli poterit aurum antè oculos Dei nunquam fuit habitam quesi sanctitatem ante oculos hominum videntur omittere sed eam ante ocules Dei nunquan habucrunt Greg. Moral l. 34 c 13. Gold which is so by the wicked perswasions of the Devill may be trampled on like dirt which before Gods eyes was never gold had sanctitie as it were before mens eyes they seem to lose but before the eyes of God they never had it The which agreeth with that of S. Augustine d Sunt silt Dâ—i qui nendum sunt nobis sunt qua dicuâ—tur si â—à nobis neâ—a â—en sant Deo Aug. deco rep grat cap â— There are sons of God who are not yet so to us there are who are called the sons of God of us but yet are not so to God Of the former there is mention Ioh. 11.52 that he should die not onely for the Nation but together the children of God which were scattered of the other there is mention 1 Ioh. 2.19 They went out from us but they were not of us They be branches secundùm praesent em yustitiam non secandùm praescientiam according to present righteousnesse not according to fore-knowledge saith Ambrose 5. The faith of Gods children hath his degrees it is subject to shaking and may bee so hid and covered that it yeeld no comfort like the soule in a trance like the Sunne in an eclipse like a fire or candle under a a bushell like the Moone under a cloud I beleeve Lord helpe mine unbeleefe Peters faith is shaken but not lost Theophylact. in Luc. 22. Bellarm. de Rom. Pont. lib. 4. c. 3. Radix fidei in Petro vixit saith Theophylact. And Bellarmine quite contradicting himselfe saith That Christ in his ptayer for Peter obtained a twofold privilege The one Vt sidem nunquam amitteret that hee might never lose his faith which hee proves by the testimony of Augustine De corrept grat cap. 8. of Chrysostome Hom. in Mat. 38. of Theophylact. on Luk. 22. of Prosper Aquitanicus Of the calling of the Gentiles Booke 1. Chap. last These grounds being laid I come to the proposition viz. Man justified or man that hath true faith and grace can never finally nor totally fallaway can never perish eternally Note That no man ever hath sanctifying grace or justifying faith but the elect onely and the elect being once called can never fall and this you may safely build on these grounds 1. Vpon the immutabilitie of God Mal. 3.6 I am God and change not His purpose is unchangeable He changeth his workes Mutat opera non mutat consilium Aug. cons lib. 1. cap. 4. hee changeth not his counsell His gifts and graces are without repentance Rom. 11.29 and faith is the gift of God Now unlesse he that hath faith and grace should persevere then his gifts were not without repentance and it is a trifling cavill to say That God doth not deprive them of faith but they cast away faith Dcum non eripere sed bominem abjicere sidem For no man can cast away faith unlesse God withdraw his grace which he doth not from any of the elect For they are all kept by the power of God through faith unto salvation 1 Pet. 1.5 And therefore saith God Ier. 32.40 I will make with my people an everlasting covenant that I will never turne away from them to doe them good but will put my feare in their hearts that they shall not depart from me I have loved thee with an everlasting love Ierem. 31.3 and Whom he loves he loves to the end Ioh. 13.1 The second is laid downe by Calvin Inflit. lib. 3. c. 24. whosoever have true faith are elected before all time as Rom. 8.30 Whom he predestinated them he called whom he called them he justified and all the elect are committed by God the Father to the keeping and protection of God the Sonne All that the Father hath he gives unto me Ioh. 6.37 O Father thine they were and thou gavest them unto me Ioh. 17.6 Now if you make question how he keepes them see vers 12. All that thou hast given mee I have kept and not one of them is lost And Ioh. 6.37 All that commeth to mee from the Father I cast not away In this respect hee is called the true Shepherd that will suffer no man to plucke his sheepe out of his hands that gives his sheepe eternall life and will not suffer them to perish Ioh. 10.28 In Gen 31. Iacob saith to Laban that he had not wasted his substance but if any thing were rent and torne he made it good So doth Christ the good Shepherd if any of Gods sheepe bee stollen and lost hee redeemes them againe by his owne life laid downe for them If any be dead hee is like to the Pelican which as Augustine affirmeth In Psal 102. spils her owne bloud to heale them Nay there is not one whom God the Father hath commended to the keeping of God the Sonne but he will shew him to his Father and bee accountable for their soules at the day of judgement For hee will raise them up at the last day Ioh. 6.39 The third upon the sealing of this assurance unto mens consciences The Covenant is not only made Gen. 17.7 but also sealed and we have an earnest penny in this life Hee hath sealed us and given us the earnest of his spirit in our hearts 2 Cor. 1.22 Grieve not the spirit by which yee are sealed Ephes 4.30 The foundation of God remaineth sure 2 Tim. 2.11 After yee beleeved yee were sealed with the spirit of promise which is the earnest of our inheritance Ephes 1.13 Consider the word it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Chemnitius observes Exam. Concil Trident. part 1. signifies a pledge a seale a caution which stands for a part of the payed price and whereby there is credit made of the summe remaining to be paid To note that in regard that God unto all the elect hath made a promise of a Kingdome hee stands thereby indebted to them and because it is long a comming and Satan still urging them to doubt for the peace of their consciences and quietnesse of their mindes he hath left them a pawne and pledge so that hee hath not onely made a Covenant but hee hath set to his seale not onely so but he hath bound it with an oath that we might have strong consolation Heb. 6.18 nononely so but hee hath giuen us a pawne and that of no small value for it is his
admonitions warnings before it thirdly that God would faine have his people to prevent judgement by repentance and when they will not God is moved with sorrow and griefe for it Thinke upon the fal of Babylon and learne somewhat first that no greatnesse or outward glory can perswade God to spare when sinne and ungodlinesse provoke him to strike secondly that many a people thinke themselves in good and happy case when their destruction is neere and death even upon them see Isa 47.8 She saith in her heart I am and none else I shall not sit as a widow nor know the losse of children therefore shall evill come upon her and she shall not know the morning thereof destruction shall come upon her suddenly ere she be aware vers 11. Thinke upon the punishment of Laodicea and learne how they that halt betweene two opinions that sow with two kinds of seed that have a heart for God and a heart for Baal that speake halfe in the language of Canaan and halfe in the language of Ashdod are as odious to God as lukewarme water to a mans stomacke that alwayes provokes vomit and casting secondly that thou must use sinceritie and singlenesse of thy heart in the whole worship and service of God lest it be said to thee as it was to Laodicea I will spue thee out of my mouth Let not passe one judgement of God upon others for every one of them is a lesson read unto thee both to teach thee that sinne alwayes will have punishment and secondly that if thou sinne against God as they have done the same punishment must light on thee Secondly let us learne to have wise hearts Vse 2 to make our election sure to our selves and be kept from negligence securitie and unbeleese by the desertion and apostasie not only of the Iewes but almost of the whole world for most of them are long agoe revolted the Easterne parts to the Turke and his Alcoran the Westerne parts to the Romish Antichrist and his superstition It is not good to put our salvation in hazzard with the multitude unlesse wee would perish with them Thirdly Vse 3 hence is reproofe for all those that doe riot and swagger and sweare it out and live as if hell were broken loose and God had now dispensed with justice and with judgement and granted a generall indulgence for such miscreants to rebell against him Let them take heed and remember that in 1 Thess 5.3 When they shall say Comedo bibo ludo quasi pertransierim diem judicii tormenta inferni haec miseria suprà omnem miseriam Bern. de inâ—ern Dome cap. 33. peace peace then sudden destruction commeth upon them Let them remember how Baltezar was surprised in the midst of his bowles Dan. 5. Remember the 17. of Luke vers 27 28 29. their destruction is never neerer than when they put it furthest from them I eat I drinke I play as if I had passed over the day of judgement and the torments of hell and this miserie is above all miserie saith Bernard For the ever watching eye of God is sixed upon them and will measure out a judgement against them sutable and proportionable to their crying sinne There is one point behinde We should so live Doct. as that Gods judgements might not seize upon us when they are abroad and therefore he gives this warning take heed lest he spare not thee and to this end observe these three directions 1. Beware of all sinne 2. Let no iniquity have entertainment with us 3. Labour to be at peace with God then shall no judgement shake us excellently David Psal 112.7 He shall not be afraid for any evill tidings And so I come to those arguments wherewith the Apostle closeth his exhortation in the 22 23 24. verses VERS 22. Vers 22 Behold therefore the bountifulnesse and severitie of God toward them which are fallen severitie but toward thee bountifulnesse if thou continue in his bountifulnesse or else thou shall also be cut off THese three verses have in them two generall and maine branches Analysis First a godly instruction to the Gentiles to wit the consideration of two attributes in God severitie and bountie Secondly a word of consolation to the Iewes putting them in minde of their receiving againe at the end of the 24. verse The instruction in this verse containes foure arguments to suppresse a proud conceit and a swelling humour in the Gentiles 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaeorum Gods severitie in cutting off the Iewes that 's one thing to keepe them in awe and he gives it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Looke unto it or take notice of it The second Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bounty toward the undeserving Gentile it was not thy desert but his bountie that 's the next thing to keepe thee in awe and draw thee to thankfulnesse The third is taken from the condition upon which they have this bountie if they continue in his bountie viz. in faith for a good which is had upon condition stirreth up in us a studie to fulfill the condition The fourth from the commination of cutting off If thou grow proud and revolt thou also shalt be cut off I begin with the first Gods severitie in cutting off the Iewes God sits his punishment both according to the greatnesse and qualitie of mans sinne Doct. 1 They cast away him he now cuts off them they committed a grievous sinne and he now overtakes them with a severe punishment See the sinne of the Church of Laodicea Apoc. 3.16 her sinne was luke-warmnesse a temper betweene hot and cold which is to the stomacke most loath some and offensive and her punishment is sutable God spues her out of his mouth and as she by lukewarmnesse was offensive so now she being vomited up is become an offence to others that they loath her If the sinne be great he suits it with a grievous punishment as he did with Israel when for a foule sinne and of long continuance he sent sore plagues and of long durance Deut. 28.59 If the sinne be of any strange qualitie he suits it with a punishment answerable as he did with Sodome shee sinned by burning in unlawfull lust and he punishes her by burning her with a showre of brimstone the stinke of her sinne came up to Heaven and he punishes her by turning her into a stinking fen Carion Chron. lib. 2. an Asphaltite lake and a dead sea If the sinne be grievous he payes it with a grievous punishment as hee doth uncleane actions with uncleane diseases backwardnesse in hearing him with utter refusall to heare them as Prov. 1.24 and Zach. 7.11 12 13. But the point whereat the Apostle principally aimes Doct. 2 is this That whatsoever wee see God to punish in another we should beware of it in our selves Therefore must the Gentile take notice of the severitie shewed to the Iew that hee may bee kept from that sinne for which the Iew was
vers 25. There is no sinner so great Doct. but if he come home and returne God will receive him Wee are like unto prodigals and God like that kinde and loving father Luk. 15. We are like sheepe going astray and God like a shepherd that both seekes us and when wee are found receives us into his fold as vers 24. See Ephraim Ierusalem Manasses To this purpose saith God to Israel That though a man have defiled his neighbours wife oppressed taken by violence lift up his eyes to Idols given to usury yet if that man returne from his wickednesse that hee hath committed hee shall save his soule alive Ezek. 18.27 Nay if he returne hee shall live and not die vers 28. And Paul so beseecheth the Corinthians in Gods name Come out from these idolaters and polluted persons and I will receive you c. 2 Cor. 6.17 Therefore Peter sends Simon Magus to pray that if it were possible his sinne might bee pardoned Acts 8.22 And Daniel having interpreted the dreame to Nebuchadnezzar that hee should bee driven out amongst the beasts of the field yet puts him in hope of a restoring If he will breake off his sinnes by righteousnesse and his iniquitie by mercie to the poore Dan. 4 2â— The reason iâ— taken from the infinite dimension of Gods mercie Reason whereof I may lay as Simonides in Tully De natur Deor. lib. 1. who being demanded what God was still â—â—sired more time c. Hee alwayes delights in mercie more than in justice to bee called a God of mercie is a title wherein hee delights much but that he is called a God of judgment I finde not passing twice in Isa 30.18 and in Malac. 2.17 Marke how hee proclaimes himselfe Exod. 34.6 7. The Prophet tels us Isa 28.21 that it is a rare thing with God to execute judgement The Lord shall stand as upon mount Perazim that he may doe his worke his strange worke Hee is much like to Odâ—vius Vtinam nescirem literas Would I knew not my letters Much like to Cato Non memini me percussum I remember not that I was stricken Much like to Phocion Filius mens non ulciseatur injurias Let my sonne not be revenged of injuries Not like to Theodosius who put the Thessalians to the sword for the sake of few but like Caesar in Plutarch who made the men of Cnidium free Denisons because of Theopompus or like Darius that milde Persian Generall who spared Delos He is so glad of the conversion of sinners that he stands waiting and looking for them Isa 65.1 2. It pleaseth him so well that the verie Angels rejoyce at it Luk. 15.10 And it is Gods ordinarie course to watch all opportunities and seeke all occasions to shew mercie as Gen. 18. at Abrahams suit for Sodome hee would have spared the whole Citie for ten righteous persons and Ier. 5.1 If one righteous man might bee found hee promiseth to pardon all the rest for his sake Where I meet with the errour of the Donatists and Novatians who denied repentance Vse 1 and receiving again into the fellowship of the Church unto all those that shrunke from the profession of faith in time of persecution or fell into manifest offences after Baptisme whereas the word is flatly against it in many particulars as 2 Cor. 2.6 7 8. where the Apostle speaking of the incestuous man he saith It is sufficient to the same man that he was rebuked of many so that now you ought to forgive him and comfort him that hee bee not swallowed up of overmuch heavinesse Wherefore I pray you to confirme your love towards him And Matth. 18.22 The brother must bee forgiven untill seventie times seven 2. Vse 2 Let no man albeit hee have beene never so great a sinner or never so often fallen and offended despaire of Gods mercie for then hee will not bee more fearfull to commit sinne but more willing to fall into it for hee that despaires reasons thus with himselfe It can prejudice mee nothing that I am a drunkard for I am already out of all hope of Heaven That I prophane the Sabbath for I have no hope of glorie why should I serve the Lord I am none of his sonnes please him I am none of his servants run I look for no garland fight I look for no crowne strive I shall not enter in at the strait gate pray I shall nor be heard sow in teares I shall never reape in joy But let a sinner acknowledge and bewaile his offences before God labour to forsake sinne and lead a new life learne Davids rule Eschew evill and doe good Psal 34.13 the Prophet Ezekiels rule Cast away your transgressions and make you cleane hearts Ezek. 18.31 the Prophet Isay's rule Cease to doe evill and learne to doe well Chap. 1.16 17. And then comfort your selves as God comforts them vers 18. I would have all sinners to resolve with the servants of Benhadad when an hundred thousand of his armie were slaine in field and seven and twenty thousand by the falling of a wall upon them as 1 King 20.29 30. Then his servants said unto him we have heard that the Kings of the house of Israel are mercifull Kings O homo qui tâ—lam attendis peccatorum multitudinâ—â— â—ar non attendis omniâ—otenâ—iam calestis Medici cum enim Deus velit quia bonus est possit quia omnspotens est c. Aug. de temp Serm. 58. wee pray thee let us put sack-cloth upon our loynes and ropes about our neckes and goe to the King of Israel it may be he will save us alive 1 King 20.31 It was a good saying of Augustine O man that considerest the multitude of thy sinnes why considerest thou not the omntipotencie of the heavenly Physitian seeing that God will because he is good and can because he is omnipotent he shuts the gate of Gods love against himselfe who beleeves that either God cannot or will not have mercie on him And an excellent meditation of Chrysostome If thou beest wicked thinke of the Publican Si impius es cogita publicanum si immundas attende meretricem si homicida prospice latronem si iniquus cogita blasphemum peccasti poenitere millies peccasti millies poenitere Chrysost hom 2. in Psal 50. if uncleane consider the harlot if a man-slayer looke upon the theefe if unjust thinke on the blasphemer hast thou sinned repent hast thou sinned a thousand times repent a thousand times Heaven gates are never shut when penitent sinners knocke Hee that for ten mens sakes would have spared Sodome will spare them Yet this is no encouragement to sinne for mercie must not make us sinne but feare to sinne as Psalm 130.4 Hee that sinnes in hope of mercie shall finde none for presumption is nothing else but a vaine hope or an high house on weake pillars He that saith I will sinne and bee sorrie and escape God will not see or not bee angrie or not punish and
the faith Cum plangentibus plango cum singulis pectus meum copulo Cypr. de Lapsis Sect. 3. 1 Thess 3.8 I mourne with them that mourne I joyne mine affection with all saith Cyprian They also must rejoyce at his well-doing plucke their eyes to give him thinke his verie feet beautifull Rom. 10.15 What member will not rejoyce at the well-fare of the eye that guides it What sheepe will not rejoyce at the well-fare of the Shepherd that feeds it What childe will not rejoyce at the well-fare of the father that begot it of the mother that bare it that toyles and labours to bring it up But I come to his affectionate desire to them That they should not bee ignorant Doct. One maine care of a good Minister is the expelling of ignorance out of their peoples hearts For the enforcing of this point marke 1. The ill fruits of this sinne 2. The punishments for it And both of these should improve the Ministers care in redressing it The second Conclusion is positive That the chiefest care of a Preacher of the Gospell should be to instruct his people so that their soules may bee saved as vers 14. I come to the third the depth and profoundnesse of this matter a mysterie A mysterie This word imports a thing unto men unknowen or of men not sufficiently understood The first Conclusion is The depth and weightinesse of points delivered Doct. should command devout attention in them that heare So David being to teach the whole dutie of man the feare of the Lord bids them come hearken Psal 34.11 So Salomon I will speake of excellent things my lips shall teach things that bee right therefore hearken and give eare Prov. 8.6 Therefore when God spake to his people of the extirpation of idolatrie and they gave no heed the Lord growes angrie to punish them Psalm 81.11 My people would not hearken therefore I gave them over It is verie memorable that is reported of Constantine the Great by Eusebius who being requested by Divines that disputed before him that after long standing he would sit down take his case answered Nesas est habitis disputationibus de Deo c. Euseb de vita Constant lib. 4. c. 33. It is an impious thing saith he to heare negligently disputations concerning God And it is written for the commendation of Mary that when Christ spake of doing his Fathers businesse she pondered them laid them up inher heart Luk. 2.51 When the matter is deepe and excellent then must the attention be devout and deepe When Moses his doctrine drops as the raine and his speech distils as the deaw and as showres on the herbs then must both heaven and earth give eare and hearken Deut. 32.1 2. The Vse is Vse to teach you with what devotion you ought to appeare before the Lord to heare the mysteries of godlinesse for everie point of godlinesse is a mysterie as the Apostle speakes 1 Tim. 3.16 But my purpose is not to discourse of this mysterie untill I come to the parts of it onely thus much I pray you remember out of Calvin That if any man wonder why God will call this people or why he will not call them all or why hee will call them no sooner Of him remember it is a mysterie which no man can evidently demonstrate untill the effect and event doe make it plaine onely a word of the use of this mysterie and then I come to handle the parts of it Lest you should be wise in your owne conceits I passe the common note That the more ignorant men are the more proud they are of their knowledge for knowing but little when they have that little portion they thinke they have all The note that I would commend is this God would have no man proud of any thing which he enjoyes Doct. Therefore hee reproves the Pharisie that in comparison of himselfe despised others Luk. 18. Therefore is that sharpe reproofe of the Corinthians You despise the Church of God and shame them that have not Doe I praise you in this no I praise you not 1 Cor. 11.22 And so I come to the three branches of this mysterie whereof the first is viz. That obstinacie in part is come to Israel Wherein note first the judgement what it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstinacie 2. Vpon whom it is Israel 3. The extent of it in respect of the parties it is not upon everie particular but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part I begin with the first The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is concretio in callum a growing together into an hard thicke skin In this observe First the author whence this hardnesse came that you may see at vers 8. God hath c. Secondly why God sent it to punish them for precedent sinnes From the author the conclusion may bee this Hardnesse of heart is justly brought upon man by God as vers 8. I come to the second God punisheth them with this sinne for the committing of other former sinnes Doct. So did he with the Gentiles Rom. 1. They turned the glorie of the incorruptible God into an image made like a corruptible man c. vers 23. Therefore God gave them up to uncleannesse vers 24. They turned the truth of God into a lye vers 25. Therefore God gave them up to vile affections vers 26. They regarded not to know God therefore God delivered them up to a reprobate minde vers 28. The same you may see in 2 Thess 2.10 11. Because they beleeved not the truth therefore God gave them over to beleeve lies And as hee proceeded with these Gentiles so hee doth with the Iewes My people would not hearken Israel would not obey therefore I gave them over Psal 81.12 An example of this you have in David hee commits adulterie and murther and God suffers first one of his children to lye with another and then one to murther another 2 Sam. 13. Lot is drunken and God suffers him to commit incest after it Gen. 19.32 So true is that of Salomon Prov. 22.14 The mouth of strange women is a deepe pit See August De natura grat contra Pelagian cap 22. hee that is abhorred of the Lord shall fall therein This may teach us to expel vice it is as a threefold cord Vse to keepe us from giving way and passage to any one sinne lest it be but the opening to let armies of them in upon us to keepe from that flowing sinne of drunkennesse lest that bring adulterie as Prov. 23.33 a Nunquam vidi ebrium castii Hier. in Tit. 1. I never saw a drunken man a chaste man saith Hierom. b Quem non vicoat Sodoma vicerunt vina Whom Sodome had not overcome wines overcame speaking of Lot c Et ad unius horae ebrietatem undavit eafoenora quae per annos sexcentos sibrietate contexerat Hier. ad Occan. Epist 83. And in one houres
18.10 If they sinne I will repent of the evill that I thought to doe unto them I answer out of Th. Aquinas Answ Sicut Dominus irasci dicitur non quia in Deo est passio irae sed quia ad modum irati se habet quantum ad punitionis effectuÌ„ Ità pâ—nitere dicitur non quia est in Deo commutotio poenitentiae sed quia ad modum pâ—nitentie se habet dum mutat quod secerat Tho. Aquin. in Rom. As the Lord is said to be angrie not because the passion of anger is in God but because he behaves himselfe like one that is angrie so farre as concernes the effect of punishing So is he said to repent not because a change of repentance is in God but because hee is like one that repents whilst he changeth what he had done So then it stands good That God loves this Nation How doth it appeare By his election as concerning election they are beloved What if they be Then they must be glorified What then Before glorification they must bee effectually called therefore wee are not to doubt of their conversion The first may be a conclusion of infinite comfort to the elect of God That in regard of Gods immutabilitie in all his purposes Doct. none of his elect can wholly or finally fall or possibly be damned A point that may bee enforced 1. Reason 1 From Gods covenant and seale 2. Reason 2 From Gods immutabilitie 3. Reason 3 From Gods care in commending them to be kept by God the Sonne c. First The markes of election then labour to secke the certaine markes of election 1. Love to the meanes of salvation 2. The spirit of supplication and prayer 3. Thy weaning and estranging from the world and minding of heavenly things 4. Hungring and thirsting after righteousnesse 5. Love to God to the brethren to the messengers of God 6. A longing for the comming of Christ And if thou finde these I shall admire thy happinesse whatsoever sorrow griefe want meannesse thou endure here thou shalt bee honoured of God hereafter though thou be like Lazarus in Fulgentius c. To proceed in this Text a little further I observe in it 1. The Author and Donor of all heavenly gifts God 2. The nature of it and the propertie we have it in it is a gift 3. The qualitie and condition of heavenly graces and gifts they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance The first that they are gifts gives this observation Man is not beholding to himselfe for any thing that is good in him In mee dwels nothing that is good saith the Apostle Rom. 7.18 It was the speech of S. Augustine Si quid adverteris quod rectè displiceat in eo ego ipse conspicior Aug. ad Paulin Epist 32. If thou considerest any thing which may truly displease in it I my selfe am beheld No man is beholding to himselfe for himselfe for he neither made nor doth hee maintaine and keepe himselfe Hee is not beholding to himselfe for skill in arts and trades for Nemo artifex nascitur No man brought that into the world with him He is not beholding to himselfe for being a Christian for Christianus fit non nascitur A Christian is made not borne so To use the words of S. Hierome Epist ad Laetam Hee is not beholding to himselfe for his wealth and riches Beware that thou say not in thine heart My power and arme hath got me this abundance Deut. 8.17 Hee is not beholding to himselfe for the value of one haire of his head for hee cannot make an haire white or blacke Matth. 5.36 Thou art created healed saved what of these O man hast thou of thy selfe And therefore man in Scripture is ever described by titles of frailtie and weaknesse Crearis sanaris salvaris quid horuÌ„ tibi O homo ex te importing unabilitie to doe any good for himselfe But that which the Apostle principally termes a gift and calling is grace faith and eternall salvation to all beleevers but this I shall meet in the next place for this time let everie man learne 1. That whatsoever good he enjoyes for body or soule be it temporarie or eternall is a meere gift so the Apostle 1 Cor. 4.7 What hast thou that thou hast not received 2. Learne to know and when thou knowest bee thankfull to him that gave it and say in the Spouses phrase Not unto my selfe O Lord not unto my selfe but to thy name give the praise And so I come to the Author of these gifts and callings God God is the giver of everie good thing that we have Everie good and perfect gift comes downe from the Father of lights Iam. 1.17 Begin with things temporall wealth is the gift of God Beware that thou say not in thine heart my power and the strength of mine hand hath prepared me this abundance But remember the Lord thy God for it is hee that giveth thee power to get substance Deut. 8.16 17. Health is the gift of God He hath smitten us and he will heale as hee hath wounded and he will binde us up Hos 6.1 I make whole and none other Deut. 32.39 Peace is the gift of God therefore is hee called the God of peace 1 Thess 5.23 and God is not the author 〈…〉 but of peace 1 Cor. 14.33 Children are the gift of God For children and the fruit of the wombe are a gift and inheritance that commeth of the Lord Psal 127.4 Learning is the gift of God God gave to Isay the tongue of the learned Isa 50.4 Come to blessings spirituall In generall Blessed bee God even the Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ Eph. 1.3 In particular Hee hath chosen us vers 4. adopted us vers 5. made us acceptable in his beloved vers 6. forgiven us our sinnes by the redemption of Christ vers 7. given us wisdome and understanding vers 8. opened to us the mysterie of his will vers 9. If I could repeat unto you all the blessings which Gods people enjoy I should still finde them derived from this fountaine Should I speake of faith It is the gift of God yee are saved not of your selves but by faith which is the gift of God Ephes 2.8 Should I speake of our victorie over sinne and death it is the gift of God Thankes be to God who giveth us victorie through our Lord Iesus Christ 1 Cor. 15.57 Should I speake of strength under affliction Vnto you it is given that yee should suffer affliction it is the gift of God Philip. 1.29 Should I speake of understanding the secrets of the Gospell To you it is given to know the secrets of the kingdome of God This also is a gift Matth. 13.11 Should I speake of the end and complement of all happinesse eternall life this also is meerely a gift The gift of God eternall life through Iesus Christ
p. 258 Not to feare though meanes seeme contrarie p. 358 Shew our love to Christ to his members p. 53 Election is of mercie p. 62 God saveth man of free mercie p. 126 Mercie of God sâ—staining men even when they sin p. 160 All our good is of Gods mercie p. 314 Against the abuse of Gods mercie p. 3â—9 The greatnesse of Gods mercie p. 352 Where Gods mercie most aboundeth hee punisheth sinne p â—69 Many now in state of sinne shall finde mercie p. 435 The elect onely shall have mercie p. 440 Wee should disclaime our workes in respect of merit p. 52 Man ready to ascribe the good things hee hath to his merit p. 306 Eternall life not by merit p. 426 Love to Ministers a signe of election p. 35 Few love Ministers as they ought p. â—6 Ministers their dutie p. 91 Reverence and love to Ministers p. 97 Of the labour of Ministers p. 248 258 Complaint of the ill carriage of Ministers p. 252 Duty of people to Ministers p. 259 Multitude no roâ—e of the Church p. 101 The depth of Gods counsels should keepe in from murmuring p. 458 Reproofe of those that murmur against Gods works p. 464 Everie point of godlinesse a mysterie p. 366 Not to search too farre into hid mysteries p. 458 N. PApists brag only of the name of a Church p. 11 Nineveh the strength of it p. 12 Wee should most tender the salvation of those that are neare us p. 259 God will alter the course of nature for his childrens good p. 357 Iewes and Gentiles alike by nature p. 433 O. NEw obedience a signe of election p. 32 New obedience three conditions of it ibid. Assurance of glorie by obeying Gods call p. 73 Objections against the doctrine of election p. â—3 Oppose See Gospell God takes all opportunities to doe his children good p. 214 To imitate God in taking opportunities to doe good p. 215 Ordinances of God how to account of them p. 186 Wee should beware of those sinnes that wee see punisheth in others p. 342 How to keepe from censuring others p. 430 Ministers should chiefly intend the good of their owne people p. 247 Wicked men judge of their estate by outward things p. 9 Wicked men excell others in outward things p. 10 Not to judge our selves by outward things p. 13 Outward profession not to be rested in p. 113 Outward privileges exempt not from punishment p. 332 See Election P. PArentage neither furthereth nor hinders salvation p. 40 439 Meannesse of Parentage no prejudice p. 42 Paul his description of himselfe p. 18 Promises of God how made to men in particular p. 23 Good men defend Gods people from persecution p. 87 Who the wicked persecute most p. 93 New obedience perpetuall p. 32 Comfort to those that live in evill places p. 20 Everie sinne hath its plea. p. 296 Gods pleasure the impulsive cause of election p. 56 Power abused God takes away p. 194 Power of God absolute p. 407 Possesse See Satan Predestination what p. 49 Predestination and providence distinguished p. 50 Predestination defined ib. Predestination abused to sinne p. 53 Predestination the order of it p. 54 Predestination the parts of it p. 55 Predestination three effects of it p. 71 Predestination the impulsive cause of it p. 130 Prayer an effect of the Spirit p. 27 Example of Saints oft in prayer ibid. Three things make God not to heare prayer p. 106 See Weapons Forgetfulnesse the cause of pride p. 280 Pride how to abate it p. 281 Three things to keepe men from pride of gifts p. 291 Three reasons to keepe from pride p. 305 None should bee proud of that he enjoyes p. 366 Wicked men presume upon outward privileges p. 9 Not to be â—ortent with outward privileges p. 11 Sin will ruine a people notwithstanding all privileges p â—6 Privileges spirituall all by Christ p. 52 The Gentiles have the Iewes privileges p. 287 Sinne will bring downe these that have the greatest privileges p. 301 See Anger Outward Profession See Outward A miserie to heare and not profit p. 170 Meanes contemned profit not p. 175 What makes men so little profit p. 263 Promises of God assure us of salvation p. 22 Promises to the Iewes belong to us p. 275 What over God hath promised shall come to passe p. 401 See Particular When the Prophets are made away people fall from God p. 95 Good people feare the losse of their Prophets p. 243 Prudence in Ministers in denouncing judgements p. 200 Punishment three things in it p. 152 God punisheth men in their best things p. 184 Foure good effects God brings out of punishment p. 210 Like sinne brings like punishments p. 33 Punishments accompanie sinne p. 388 See Sin Outward Mercie Q. QVestions curious unnecessarie p. 466 R. MYsteries of salvation above reason p. 457 God receives great sinners p. 351 Christ reconciles man to God p. 398 The manner of Christs reconciling in five things ibid. Rejection of God twofold p. 47 Rejoycing of wicked men vaine p. â—9 Rejoycing in Gods promises p. 403 What causeth God to remove the Gospell 216 In great revolts God preserves some p. 372 The reward of holinesse 43 Reprobation what p. 56 Reprobation the causes of it p 64 67 Reprobation double p. 68 Reprobation two acts in it p. 69 Reprobation three questions concerning it ibid. The knowledge of God true riches p. 231 461 Motives to labour for the riches of the word p. 235 No man can attaine life by his owne righteousnesse p. 135 Three things in Christs righteousnesse ibid. Bellarmines objections against imputation of Christs righteousnesse p. 136 Imputation of Christs righteousnesse reconciles us p. 99 God rules all p. 92 S. THose in Christs keeping are safe p. 15 Those of all Nations that repent shall be saved p. 19 Those that doe good workes shall be saved p. 74 Three things in those that shall be saved p. 121 All men shall not be saved p. 134 Salvation offered by the Gospell p. 218 Ministers should aime at the salvation of their people p. 252 Salvation of whom to seeke it p. 400 None can satisfie for his sinnes p. 392 Popish satisfaction vaine ibid. Satans stratagems cannot cut off the elect p. 15 Satan how he holds wicked men p 45 Satan hardens the heart p. 147 186 Exhortation to read Scriptures p. 82 See Wise A judgement to have eyes and not see p. 167 Seeking two things in it p. 137 Seeking God five things in it p. 138 We must not search into secrets p. 459 Servitude under sin p. 386 A man should find the cause of judgements in himselfe p. 313 God made all things for himselfe p. 473 Sin cannot cut off the elect p. 15 Sin not the impulsive cause of reprobation p. 64 Reasons why God reprobates not for sin p. 65 The best workes of wicked men sin p. 74 Sin how God workes in it p. 152 Three things God doth concerning sin p. 158 God punisheth one sin with another p. 162 367 Foure good effects God brings out of sin p. 210 Sin the cause of peoples ruine p. 334 Sin how displeasing to God p. 337 Sin how God sits punishments to it p. 341 Sin the nature of it p. 395 Sin Christ weakneth it iâ— us p. 399 Sin two things in it p. 406 Sin what ever a carnall man doth p. 416 Sinne makes good things snares p. 180 Subjection See Bowing T. TO labour for tender hearts p. 143 Thanke God for preservation from idolatry p. 109 112 When Ministers must preach threatnings 349 Threatnings of God true p. 404 New obedience totall p. 32 Troubles to bee expected p. 95 Truth how the wicked dispute against it p. 99 God receives all that turne to him p. 173 God doth great things in short time p. 469 V. MAlice of wicked men against the Church vaine p. 119 Gods Church scarce visible sometimes p. 100 God hath alway a Church though not visible p 113 Heaven must be gotten by violence p. 397 Vocation an effect of election p. 72 God unchangeable p. 14 Comfort from Gods unchangeablenesse p. 93 To take heed of unthankfulnesse p. 160 How to bee ashamed of unthankfulnesse p. 225 Unbeleefe See Infidelitie Universall grace confuted p. 443 Universall grace an absurd doctrine p. 450 W. MInisters must give warnings of judgement p. 350 Weapons of the Church is prayer p. 89 Wicked men wearie of good things p. 28 Scriptures able to make wise p. 79 God most wise p. 464 The Iewes at their conversion shall be endowed with wisdome p. 239 Religion should have no winter p. 33 Will of God the impulsive cause of reprobation p. 69 Workes a fruit of election p. â—â— 74 Motives to good workes p. 7â— God in election had no respect to good workes p. 129. 307 Good workes justifie not p. 130 4â—9 Workes of God how to bee affected with them 456 Obedience must be grounded on the Word p. 34 Word abused to maintaine sinne p. 205 Counsel of God must not be searched beyond the Word p. 462 To bee weaned from the world a signe of election p. 27 Iewes called toward the end of the world p. 218 Wicked m n overthrow the meanes of Gods worship p. 98 God wil avenge the wrongs of his p. 195 FINIS
in the word Where I finde that nothing deserves anger but sinne and God by damning such doth both prove himselfe to bee a just Iudge and takes away all cause of complaint from damned reprobates who run upon their owne damnation by their owne sinnes and so acquit God of it But to make the Doctrine plaine give me leave to premise three propositions and I will set downe my judgement in foure conclusions 1. A two-fold reprobation There is a two-fold reprobation eternall viz. Gods counsell eternall to reprobate those whom hee doth actually reprobate in time Of this speakes Paul Rom. 9.22 Vessels prepared to destruction And Iude vers 4. Temporall viz. the manifestation of his eternall counsell in reprobating those in time whom he decreed to reprobate from eternitie Of this God speakes 1 Sam. 15.23 2. Reprobation hath two acts the one negative will not shew mercie The other affirmative will condemne Two acts of reprobation The one called the decree of not shewing mercie the other the decree of punishing each of them hath two degrees The negative hath first the negation of the meanes or of grace Secondly the negation of the end and glorie The affirmative hath 1. a just hardening 2. An appointing to the punishment The 3. premise is this Reprobates may be considered either simply in themselves or comparatively with the elect whence come three questions 1. Why did God reprobate any at all indefinitely 2. Why this or that man definitely 3. Why this man rather than that Esau rather than Iacob comparatively These things being thus premised I come to the conclusions 1. Reprobation whether considered definitely or indefinitely conteining both the decree and execution is not to be called meerely absolute in respect of impulsive and finall causes but is grounded partly in Gods will partly in mans sinne a proposition partly proved already and these that follow will confirme it the more The 2. therefore is this The impulsive cause why God did reprobate some and not all according to both the negative and affirmative act was not the fore-seene sinne of any but the will of God for first God did fore-see sinne not onely in some but in all If therefore it had beene for sinne hee would have reprobated all as well as any one Secondly the potter makes not all to bee vessels of dishonour because he will So God Rom. 9.21 Thirdly why God did reprobate indefinitely some definitely these by the negative act from grace the cause was his meere will why from glorie partly his good will partly the sinne of the wicked For the first see Esau reprobated from grace by no desert but of Gods meere will Rom. 4.11 God cals to grace whom he will gives the meanes of salvation the Word and Sacraments to whom he will and calls not others because hee will not Paul did not preach in Bithynia why Because the Spirit suffered them not Acts 16.7 To you it is given to others it is not given to know the secrets of the Kingdome Matth. 13.11 Thou hast hid these things from the wise and revealed them to babes because it pleased thee Matt. 11.25 The cause why hee reprobates indefinitely some definitely these from glorie is especially the sinne of the wicked and I take it to bee sound for this reason God did eternally decree to reprobate men from glorie for that for which hee doth indeed reprobate them in time but God reprobates from glorie that is debarres from it for sinne and impietie for for this cause commeth the wrath of God upon the children of disobedience Ephes 5.6 therefore for sinne hee did decree not to give it The cause of the affirmative act of reprobation to the punishment of induration is Gods will whom he will he hardeneth Rom. 9.18 to the punishment of damnation for sinne for the soule that sinneth shall die Ezech. 18. Fourthly why God did these more than others this man more than that both by the negative and affirmative act there is no cause in men but onely the will and pleasure of God because he would so Why he freeth this man rather than that let him that can search it out so great is the depth of Gods judgements but let him take heed of a downe-fall Epist 105. ad Sixtum Cur illum potius quà m illum liberet scrutetur qui potest judiciorum Dei tam magnum profundum ver untamen caveat praecipitium saith Augustine And De bone perseverant cap. 11. Cur his potiùs quà m illis detur misericodia quis cognovit sensum Domini i. Why mercie is given rather to these than to those who knew the minde of the Lord saith the same Augustine So Ambrose De voeat Gent. lib. 2. Cur illorum misertus non sit horum sit misertus nulla comprehendit ratio i. No reason doth comprehend why he should not have mercie on those and should have mercie on these Latet discretionis ratio ipsa discretio non latet i. The reason of this separation lieth hid the separation it selfe lieth not hid And so I come to that which in the last place I proposed omitting the many by-doubts touching free-will and universall grace to wit the effects and fruits of predestination 1. Christ himselfe Of he effects and fruits of predestination 1. Christ who was predestinate to be the Mediatour and Saviour of all the elect as in 1 Pet. 1.20 he was ordained before time but in the last times declared for your sakes when God did purpose to save some then did hee purpose to send his Sonne as Ioh. 3.16 God so loved the world that he gave his onely begotten Sonne c. Whence followes this conclusion Doct. That there is no meanes to glorie but by Christ Wherefore he calls himselfe the way Ioh. 14.6 What way wilt thou goe Qua vis ire ego via quò vis ire ego veritas ubi vu permanere ego vita August 10 bune locum I am the way whither wilt thou goe I am the truth where wilt thou abide I am the life A man caunot come to God by repentance but by Christ for no man commeth to the Father but by me Ioh. 14.6 a man cannot come for a blessing but by him Ioh. 14.13 The Father gives nothing but by him Ioh. 16.23 O then let everie soule that lookes for glorie embrace Christ as Zacheus did Luc. 19.6 He came downe hastily and received him joyfully let him take that babe in his armes with old Simeon and say Lord now let thy servant depart in peace c. Luk. 2.28 29. Let him fall downe and worship him and with the wise men of the East offer unto him gold Aurum sidei thies devotionis aromatapretatis mentes bumiles probos mores animos digues Deo Tom. 10. pag. 622. incense and myrrhe The gold of faith the frankincense of devotion the myrrhe of godlinesse humble mindes good manners soules worthy of God saith Augustine Let us embrace Christ
the Lord fore-warned Israel In Deut. 9. When thou shalt passe over Iordan and possesse cities walled up to Heaven say not thou in thine heart for my rightteousnesse the Lord hath brought mee in to possesse this land vers 4. Say not it was for mine upright heart vers 5. Say not it was for mine holinesse vers 6. If God give Israel a victorie they are ready to say Our high hand and not the Lord hath done this Deut. 32.27 If the Canaanite be cast out and Israel be come in his stead Israel ascribes all to his owne merit If Israel bee cast off and the Gentile come in his stead the Gentile ascribes all to his owne deserts Whereto you must marke the answer of God Deut. 9.5 Thou didst not enter for thine owne righteousnesse but he was cast off for his owne wickednesse A fault whereof the Papist is most guiltie who as the Rhemists doe confesse affirme Gods election to be because of faith fore-seene in us Rhem. Annot. in Heb. 5. or works foreseene both against Scripture For first that which is the fruit cannot be the cause of election But good workes are fruits and effects of it as Ephes 1.4 S. Augustine speakes thus Elegit noâ— non quiasanctieramus sed ut sancti essemus nen inem elegit dignum sed eligendo effecit dignuÌ„ Aug. contra Iulian Pelag. l. 5. cap. 3. Liberantur per gratiam dicâ—nâ—ur non vasa suorum mer. torâ—â—â— sed vasa misericordiae Aug. de natura gratia lib. 5. cap. 1. Hee chose us not because we were holy but that wee might bee holy hee chose none being worthy but by chusing made him worthy Secondly our election is not in him that willeth nor in him that runneth but in God that sheweth mercie Rom. 9.16 Vpon which words Augustine speakes thus They are freed by grace and are called not vessels of their owne deserts but vessels of mercie 3. In Luk. 12.32 It is your fathers pleasure to give you the kingdome and Luk. 15.16 You have not chosen mee but I have chosen you whereas if God should elect men for faith and workes then should they chuse him first by beleeving in him and doing good workes to please him a point so grosse that Bellarmine himselfe disclaimes it De natura gratia lib. 2. cap. 10. and answers the objection from 2 Tim. 2.20 21. If any man purge himselfe from these he shall be a vessel of honor as if by free will good works he were made a vessell of honour in his answer to the second testimony That the Apostle saith not he is made a vessell of honor but he is a vessell as if he should say There be two seales of election or being a vessell of honor The first inward the knowledge of divine approbation The second outward the purging of our hearts from sin and iniquitie and thus Peter exhorts us to make it sure 2 Pet. 1.10 I meet the further use in the next verse and therefore come from the Gentiles plea to the Apostles reply in vers 20 21. VERS 20. Vers 20 Well through unbeleefe they were broken off and thou standest by faith Be not high minded but feare THe reply hath foure parts 1. A deniall that the Iewes were cast off because the Gentiles should be received It was their infidelitie through unbeleefe the branches are broken off 2. A deniall that the Gentile was grassed in for his worth thou standest by faith 3. To take downe their swelling and proud conceit hee affrights them with Gods justice in dealing both with the naturall and engrafted branches for if God spare not c. vers 21. 4. The gemination of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exhortation Bee not high minded but feare I begin with the first Insidelitie was the cause of the rejection of the Iewes Quomodo excidit eos Dominus Tum Dominus exâ—â—idit quando propâ—â—r mâ—râ—â—u liâ—aâ—em Evangelium auseâ—t Sacraâ—entâ— they beleeved not the Gospell that was preached unto them nor in the Messias that was borne amongst them How doth the Lord out them off then hee cuts them off when for their incredulitie hee takes from them the Gospell and the Sacraments saith Olevianus The points are many 1. There is no sin wherewith God is more angrie than want of faith to beleeve the Gospell when it is preached Doct. 1 This will appeare in this one instance because for this sin he takes the Gospell quite away from them as Acts 13.46 It was necessarie that the word should first be preached unto you as vers 11. and hearing the Gospell without prosit and faith is the forerunner of destruction as in Eli his sonnes They hearkened not to their fathers voyce because the Lord would slay them 1 Sam. 2.25 I never read without astonishment the seventh of Ieremy from vers 13. to vers 17. I rose up early and spoke unto you but you would not heare as vers 8. I come to a second point Insidelitie or want of faith makes a divorce Doct. 2 and makes a separation betweene God and man It is most true of all sinne as Isa 59. Your iniquities have separated betweene you and your God vers 2. But most true of this as Heb. 3.12 Take heed brethren lest there bee in any of you an evill heart and unfaithfull to depart away from the living God The foulenesse of this sinne will appeare if wee consider 1. That all things they meddle with are foule and uncleane unto the unbeleeving nothing is pure Tit. 1.15 2. How they became Infidels that is by Satans strong hand in blinding them as 2 Cor. 4.4 If our Gospell bee hid it is hid to them that are lost 3. If we consider the judgements gone out against them 2 Thess 2.10 11 12. Because they received not the truth that they might be saved therefore God sent them strong delusions that they should beleevelies that is one and that all they might be damned which beleeve not the truth that is another 4. If wee consider the end What shall bee theend of them which obey not the Gospell as if it would bee some strange end 1 Pet. 4.18 It shall bee tribulation and anguish and woe Rom. 2.5 If wee consider the effects of it in Adam and Eve it excluded them out of Paradise in Israel it excluded them out of Canaan and in all that heare the Gospell and beleeve not it excludes them out of Heaven For he that beleeveth not shall be damned Mark 16.16 Lastly if wee consider it to bee the mother and breeder of all the sinnes that are done against God according to that of Augustine of faith to Peter Qualitas malae vitaeâ—in â—â—uâ—â— liabet ab infidelitate chap. 3. The qualitie of an evill life hath beginning from infidelitie It will make a man part with Heaven for any trifle as Esau did with his birth-right For if a man beleeve neither the judgements nor the promises then