light and salvation whom should I feare the Lord is the strength of my life of whom should I be afraid The Vse of the third That if God be true Vse 3 and the same for ever and that no word of his shall faile this is the infinite consolation of Gods children Is he still the same then remember how God hath used his power for the deliverance his wisdome for the instruction his mercie for the comfort of his servants hee will doe the same for us 2. It brings infinite feare and terrour to the wicked Is God unchangeable then looke to it for hee will surely execute his threatnings if you prevent them not by unfained repentance So I come to the words of the complaint They have killed The branches of Eâ—â—as complaint c. The branches of the complaint are three 1. That they had slaine his servants the Prophets 2. They had digged downe his Altars 3. They sought his life I begin with the first The Prophets were men of speciall use place service neere unto God the guides and teachers of the people and the furie of Ahab and Iezabel were directly bent against them In time of trouble and persecution Doct. the wicked persecute none so much as the best and neerest unto God This Christ himselfe fore-told the Iewes I shall send unto you Prophets Wise-men and Scribes but you will kill them and crucifie them and scourge them and persecute them from Citie to Citie Matt. 23.34 When the Church endured persecution under Herod who was also called Agrippa nephew unto Herod the Great hee bent himselfe against the brother of Iohn and killed him with the sword and when he saw that this pleased the Iewes he proceeded against Peter also Acts 12.2 3. that the holy men of God may take up that complaint of Hypemnestra in the Poet when shee was cast into prison because shee would not slay her husband as her other sisters had done Clausa domo teneor Ovid. Epist gravibusque coercita vinclis Est mihi supplicii causa fuisse pium Sometimes they are vexed by seeing the ungodly deeds of the wicked Carda piè viventium perditu suu morrbies crâ—ciant August de Civit. Dei lib. 18. cap. 51. Malè vivens ctsi non faciat consentientem tamen crâ—ciai sentientem Arsâ—lm in 2 Tim. 3. as Augnstine They doe by their naughtie manners vex the soules of the godly And the Sodomites vexed the soule of Lot 2 Pet. 2.8 And The wicked although hee cannot make him consent unto yet vexeth him seeing and perceiving his wickednesse as Anselmus But alwayes they bend their bowes against the best If Herod behead but one it shall be Iohn if Ahab put but one in prison it shall be Micah if Ieroboam banish but one it shall be Amos there is nothing that stopt the mouths of the Iewes but the delivering up of Iesus wicked Barabas shall escape but Christ shall not as the King of Aram did with Israel 1 King 22.31 See above in Matth. 4.1 If there be a Moses like to deliver Israel hee must bee banisht Exod. 2.15 If a Nehemiah then Sanballat Tobias the Arabians will fight against him Nehem. 4.7 If Zerubbabel c. The Vse is To teach us that if ever we begin to bee good wee looke for trouble Vse and arme our selves against it as it was with Israel while they lived in Aegypt they did eat onions and garlicke they had peace and rest but so soone as ever they turned their backs on Aegypt and set their faces toward Canaan then were charriots provided and horses saddled and men of warre sent after them to pursue them While Paul breathed nothing but threatnings studied nothing but to sucke the bloud of the Disciples practised nothing but crueltie aimed at nothing but the ruine of all the Churches wee read of no enemie that opposed him but when he was once wrapt up in a heavenly vision baptized into the name of Christ and preached in the Synagogues then did the Devill raise armes against him and suborne desperate Iewes to murther him Acts 9.24 It fares with good men as it doth with the silly bird that is taken in the snare so long as shee is still she feeles no hurt suspects no danger but when she prepareth to flee away then she feeleth her selfe intangled c. Againe observe that when they meane to beat all profession of God to the ground and to bring all the people to worship Baal they lay sore to the Prophets and in the first place dispatch them from whence it followes That if the Prophets were once made out of the way the people would quickly fall from God Doct. What would men doe if there were no Prophet to admonish them when they fall from God to idolatrie if they refuse to heare the Prophets when they have them In 2 Chron. 24.18 19. they left the house of the Lord God of their fathers and served Idols in groves yet God sent Prophets to bring them againe to the Lord but they would not heare The Prophets are such as Elisha called Elias 2 King 2.12 My father my father the chariots of Israel and the horse-men of the same Father to signifie the love and good will of Prophets to the people and the chariots and horsemen that is by a metaphor the power and strength of Israel saith Iunius the Prophets they are the Seers 1 Sam. 9.9 He is now called a Prophet that was in old time called a Seer and if the Seers were once out of the way into what error would not the blinde multitude suddenly fall and the point will bee cleare if wee consider the Prophets dutie which if undone the people must needs fall First he reproves them for sin as Moses did Aaron and the people for making the golden Calfe and had there beene no Prophet to reprove they would have gone on in their idolatrie Exod. 32.21 Secondly to denounce judgement upon Idolaters to keepe the people from that sinne So Elias for idolatrie erected by Ahab proclaimeth a famire and want of raine for three yeares and six moneths 1 King 17.1 Thirdly they be messengers to acquaint the people with the will of God as Iethro wisht Moses in another case Admonish them of the ordinances and lawes and shew them the way wherein they must walke and the worke they must doe Exod. 18.20 Now if the Prophets be taken away which should admonish if the Prophets bee made away which must threaten sinners if there be no Prophets to lead them or speake to the people from God how should they chuse but fall to everie sinne against God And therefore when wicked men would mislead the people into a wrong path they take a ready course to put out their eyes and take away the Seers which are the Prophets Therefore it is that they contend especially with the Prophets that they may all lament with Ieremie Woe is mee that I am a contentious man that strive with the whole
bee made a snare the other of Isaiah Chap. 6.9 They shall see and not perceive heare but not understand from the seventh verse to the eleventh 3. The happy product and event that will follow this rejection of the Iewes and this calling of the Gentiles And this is double the one Salus Gentium i. The salvation of the Gentiles vers 11. The other in the same place Vt Iudaei conversione Gentium ad zelum provocati resipisoant i. That the Iewes being provoked to jealousie by the conversion of the Gentiles shall repent The which is enlarged by circumstances to the seventeenth 4. An exhortation to the Gentiles that they wex not proud nor insult over the Iewes First because they may bee cast off againe if they stand not constant in the faith Secondly because the Iewes shall againe be called home before the end of the world as Luke 21.24 this is from the seventeenth verse to the three and thirtieth 5. A conclusion of his disputation containing an admiration and astonishment of Paul to see the deepnesse or rather because hee cannot see the deepnesse of Gods wisdome in the ordering and effecting of mans salvation and happinesse to the end of the Chapter I begin with the consolation Consolation It consists of a question and an answer The question I say then hath God cast away his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the answer in the next God forbid Which answer is proved and made good by three arguments First his owne example I also am an Israelite vers 1. Secondly A Dei praecognitione From the prescience of God Non potest repellere quos praecognovit God hath not cast away his people whom hee fore-knew vers 2. Thirdly from the state of the Church in the time of Elias vers 4. I begin with the question Hath God cast away Quest c. which seemes to carrie this sence and meaning If it be true that God hath cast away the Iewes then God hath cast away his owne people then is God vnfaithfull in his promise made to Abraham their father Gen. 17.7 Gen. 17.7 I will establish my covenant between me and thee and thy seed for ever will God make such faire promises and then let his mercies faile forget to be gracious Psal 77.9 and shut up his loving kindnesse in displeasure Then it is to no purpose to bee in league with God neither any privilege of Gods people above others Before I come to the question it selfe you may observe that though in ten Chapters he had proved against them yet now he begins to speake on their sides and to question in their behalfe whence I gather this conclusion Be a people never so wicked and sinfull Doct. yet if the Word afford any comfort the Minister may not conceale it from them Simon Magus offering to buy the gifts of the Holy Ghost with money and purposing by them to get money committed such a sinne as made Peter denounce a heavie judgement Acts 8.22 Thy money perish with thee yet affords him that comfort which might raise him againe yet goe and pray it may bee the thoughts of thy heart may be forgiven Act. 8.22 The people of Israel after they came out of Aegypt grieved the Lord and Moses sometimes murmuring for flesh Exod. 16. Exod. 16. sometimes for water Chap. 17. sometimes by idolatrie Chap. 17. for they made a molten calfe Exod. 32.5 6. and said These be thy Gods O Israel Exod. 32.5 6. Sometimes by wantonnesse they sate downe to eat c. Exod. 32. Yet Moses must not deny them that comfort which God hath in store for them but bids them plucke up their hearts and be strong dread not nor bee affraid for the Lord God himselfe will goe before them Deut. 31.6 Deut. 31.6 Isaiah prophesieth thus unto Ezekiah Behold all that is in thine house thy sons thy children shall bee carried captives to Babylon Isa 39.6 Isay 39.6 Yet wil there be a day when he will bid his Prophets speake comfort to his people againe Comfort ye Chap. 40. 1. comfort ye c. chap. 40. 1. It is required of a dispencer that he be found faithfull 1 Cor. 4.2 1 Cor. 4.2 that if judgement belong to a man he denounce it if after judgement comfort he administer it and therein must endeuour to have alwayes a cleare conscience in keeping backe nothing that God would have spoken Acts 20.20 Acts 20.20 I adde no more but that of God unto Elijah touching Ahab Seest thou how Ahab is humbled God meaning him but so much comfort as to deferre his punishment till his sonnes dayes yet God will make the Prophet and the Prophet make Ahab acquainted with it 1 King 21.28 1 King 21.28 29. 29. The Minister must breake but hee must binde againe wound but he must heale againe cast downe but he must raise againe they must not be onely like Bonarges sonnes of thunder but like Barnabas sonnes of consolation to preach not onely captivitie but deliverance not onely judgement but mercie not onely desolation and miserie but joy and comfort Misericordia juduium sunt duo pedes Domini In Cant. Serm. 6. Mercie and judgement are the two fect of the Lord saith Bernard Therefore wee must not conceale them but tell them the people when God comes in judgement and when in mercie Therfore their course cannot be justifiable Vse 1 who doe nothing but teare the hearts of the people with judgements and will not reueale those mercies which the word affords whereas some might be won with mercie that are too much wounded with judgements sometimes a little suppling oyle may doe asmuch good as a great deale of wine Psal 101.1 Nemo sibi ad impunitatem blandietur quia est judicium nemo ad melius commutatus exhorreat judicium quia est misericordia Aug. in Psal 101.1 and milde lenitives may be as profitable as biting corrasives It is good to follow Dauids rule Psal 101. I will sing of mercie and judgement Augustine saith No man will flatteringly promise unto himselfe impunitie because there is judgement no man changed to better will tremble at judgement because there is mercie The long suffering of God leadeth to repentance Rom. 2.4 The long suffering of God is salvation 2 Pet. 3.15 God is as much to bee feared for his mercies as for his judgements Rom. 2.4 2 Pet. 3.15 For there is mercie with thee that thou mayest be feared Psal 143.4 Psal 143.4 We will not bruise a broken reed nor quench the smoking flax but like Christ himselfe Isa 42.3 Isay 42.3 Stengthen the weake knees and comfort the feeble minded and as we destroy so we will plant as we throw down by judgement so we will by mercie build you up againe to be lively temples for Christ to dwell in So I come to the question it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Question c. Hath 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
offered by Moses and Aaron The Iewes they slue Christ and the Apostles and upon this followed the judgement Then came the floud upon the old world fire upon Sodome the sea in upon Aegvpt the spirit of slumber upon the Iewes There cannot be a greater judgement than to be strucke with a spirituall lethargie that nothing will waken to have hearts so hard that nothing can soften them to be like Epimenides in his cave or like the famous sleepers in the time of the Emperour Deâ—ius oâ— like Dionysius of Heraclea c. But this will better appeare in the two particulars whereof the first is Eyes that they should not see Salvian Lib 2. The eyes of the body which are fenestrae mentis the windowes of the minde should guide from corporall and the eyes of the minde from spirituall dangers * Tria impâ—â—iunt occulum 1. Tenâ—brae viz. peccata 2. Humor concretus viz. confluâ—us pecoâ—torum 3. Cura terrenorum With the former they lookt cleere enough not a mote in them but in the eyes of their mindes there were great beames that they could not see Three things hinder the eye 1. Darknesse to wit sinnes 2. a Concrete humour to wit a concusse of sinnes 3. The care for earthly things This Christ upbraided them with I speake to them in parables because seeing doe not see c. Matth. 13.13 which was a just judgement saith Musculus a Quia cùm loquebatâ—r perspicùe noluerunt intellâ—gire in paenam jam loquitur obscurè Because they would not understand when he spake cleerely to their punishment hee now speaketh obscurely And againe in Ioh. 12.40 He hath blinded their eyes c. Will you know a point by the way When the Iewes bewrayed their blindnesse that was in the time of Christ the Prophets and Apostles as Musculus observes and hee gives this note upon it b Malum ingenium impiorum nunquaÌ„ clâ—riùs deprehenditur qùam ubâ—lux veritatis splendere incipit The ill disposition of the wicked as never more clearely discerned than where the light of the truth begins to shine As c Splendente solenoctuae vespertiliones naturae defectum ostendunt sed noctè circum circa volitant hae solae aves The Sunne shining the Owles and Bats shew the defect of their nature but these birds alone in the night fly about here and there So wicked men shew themselves most vile when the best meanes are used to doe them good when this light came into the world then did this people bewray their blindnesse when Christ preached powerfully professed himselfe to bee the Messias then did they most of all whet their malice and rage against him when hee said I am of God and would have instructed them in his divinitie then they goe about to take him Ioh. 7.30 When he taught that high mysterie I and the Father are one then they goe about to stone him Ioh. 10.31 The more light they had the more their blindnesse appeared In the night time all colours are alike the foulest fogs and fens are not discerned from the crystall streames but in the morning they are discerned Reprobate men are never so bad as when the best meanes are used to doe them good Herod never worse than when Iohn preaches against Herodias till then all is well but if hee lay a plaister to that sore off goes his head Whence make a difference betweene the good and bad at the hearing of the word The one trembles and therefore onely is fit to heare as Isay 66.5 Heare yee that tremble at my word The other rages as Zidkijah did with Michaiah 1 King 22.24 When this Sunne shines the one is mollified like wax the other hardened like clay when the Law is read the one melteth like the heart of Iosiah 2 King 22.19 the other is never harder than then like as Pharaoh the more miracles Moses wrought and the more Aaron spake from God the more hee was hardened to be short we may see here both the nature of the word that it can discover a mans blindnesse and finde out everie uncleane corner in his heart as Heb. 4.12 It is a discerner of the thoughts and intents of the heart Secondly it is a marke to know a castaway by his hearing of the word the seeing the light makes him more blind the hearing more hard Let them take heed then that have heard so many Sermons against pride and yet studie new tricks to cover foule carkasses more than ever they did So many against neglect of the word and now absent themselves more than ever they did Against greedinesse and yet wooe and sollicite the world more than ever they did I will not say what I feare not that they are reprobates But as old Iacob said of Simeon and Levi Genes 49.6 Into their secrets let not my soule come I come a little neerer It is not Eruit illis â—culos Soto in Rom. 11. He hath pluckt out their eyes that they should not see But though hee give other eyes to to see hee gives them eyes that they should not see a greater judgement than if hee had quite taken away their eyes Qui privati sunt oculis non possunt videndo seduci For They that have no eyes cannot be seduced by seeing But the purblinde though he have eyes and see somewhat as hee in Mark. 8.24 Menlike trees is many times more wronged by seeing than if he were quite blinde for so our Saviour tels this people in Ioh. 9.41 If yee were blinde yee should not have sinne but now you see therefore your sinne remaines They had eyes to see corâ—icem Legis the barke and outside of the Law sed non penetrabant oculi corum ad medullam but their eyes pierced not to the marrow thereof The points are many 1. That the word which is the best salve for some mens eyes doth take away the sight of others yet the fault is not in the word but in themselves Non crimen Phoebus noctua crimen habet The fault is not in the Sunne but in the Owle 2. When God gives a blessing as eyes to see and men abuse it and regard not God in justice deprives them of the use of it So in the Word and the Ministers which is the note of Anselmus But the note which I insist on is Observat that they saw his miracles and beleeved not The eyes of their body saw him doe those works which none could doe but God and by delegation from him as healing the sicke cleansing Lepers raising the dead yet they smoaked out the eyes of their understandings that it might not sinke into their hearts and for all that they saw they beleeved him not and therefore God in judgement casts such a mist upon their understanding that now they cannot see though they would and such a distemper is now in their eyes that the sight not onely failes but deceives them and
refore is their case more miserable and their judgement heavier than that of Sodome and Gomorrah Gratiuâ— eos punit Deminus qâ— plura perceperant dona The Lord punisheth those more who have received more gifts saith Ferus To whom God gives much of him hee requires much hee requires either a larger fruit or a larger punishment Hearing without profit is the forerunner of Gods wrath and destruction As the sonnes of Eli obeyed not the voyce of their father because the Lord would slay them 1. Sam. 2.25 I cannot reade without astonishment Ier. 7. from 13. to 17. I rose up earely and spoke unto you but you would not heare therefore I will doe unto you as unto Shilo I will cast you out of my sight and then he speakes to the Prophet 16. Thoushalt not pray for this people nor lift up a cry for them nor intreat for I will not heare thee and from 25. to 28. Since your fathers came out of Egypt to this day I have sent my Prophets rising early but you would not obey Therefore the carkases of this people shall bee meat for the beasts and fowles and none shall fray them away and I will make to cease the voyce of mirth and gladnesse vers 34. I will forbeare the application desiring that if ever you remembred a lesson remember this and apply it to your selves and give mee not occasion whensoever I shall leave you to say as it is said of the sigtree in Luke 13.7 This three yeares have I preached and sought fruit of this figtree and finde none God forbid but that when Peter shall bring the converted Iewes Paul the converted Gentiles Andrew couverted Achia Iohn converted Asia Thomas coÌ„verted India In quatuor Evangelia Homil. 17. as Gregory speaketh when Augustine the men of Hyppo Cyprian the people of Carthage Hierome the people of Stridon and when all the faithfull shepherds shall bring to God at the last day the soules they have wonne and the sheepe they have kept and fed God forbid but I may bring many of you with me and say unto the Lord as Heb. 2.13 Behold Lord here am I and the children whom thou hast given me I descend to one point more If God give good meanes and mans contemne them then though God take not away the meanes yet â—ee denies them grace to profit by them God gives meat and yet denies it the blessing of feeding filling and strengthening as in Hag. 1.6 nay hee makes meats as poyson light deceitfull physicke hurtfull the word the savour of death as above What good newes the cares might have brought to the Iewes by Christs preaching yet because they regarded them not now they cannot profit though they doe heare him Hee often preached the word which might have wrought faith in them they contemne it and therefore now they get no benefit though their cares be open to it They might have profited by seeing his miracles but because they would not before now they cannot God at this day in many places continues to men the gift of hearing and amongst them the blessing of preaching yet it is a just judgement that though they heare yet they understand not and though the word bee preached yet they profit not as when Isay preacht in Isay 6.10 the hearts of the people were heavie and Isay 49.4 I have laboured in vaine I have spent my strength in vaine and for nothing and verse 5. I shall be glorious though Israell bee not gathered But I passe it over and adde a word of the last Vntill this day noting that it shall not be perpetuall but when the time appointed of God shall come then this wicked nation shall have this judgement removed God doth never so utterly cast off a people Doct. but when they turne unto him hee will receive them What people in all likely hood farther gone than the men of Ephraim which willingly followed the commandement viz. of Ieroboam Hos 5.11 And when God shewed that they were sicke and would have them come to him to be cured Then Ephraim went unto Ashur and sent unto Iareb the King of Assyria Hoc accedit ad superioâ—a peccata This was added to their former sinnes saith Mercer on Hosea Yet if there bee a come let us returne then after two dayes will hee revive them and the third day they shall live Hos 6.2 Or what citie so farre gone as Ierusalem she justified Sodome and Samaria Ezek. 16.51 She sinned so much Tantum pâ—ccavit ut et Sodomâ— comparata justa videatur Contra Faust Manich. haer lib. 22. cap. 61. that Sodome compared with her might seeme righteous as Augustine Yet if shee would turne the Lord would gather her as a hen c. Matth. 23. Or what man so farre gone as Manasses 2 Chron. 33.6 Hee built altars to strange Gods he sacrificed his sonnes to Moloch hee gave himselfe to witchcrast charming and sorcerie he used them that had familiar spirits and hee did evill in the sight of the Lord to anger him yet when he was in tribulation and prayed and humbled himselfe greatly then the Lord heard him and was entreated and he knew that the Lord was God at vers 12 13. There be yet two points moe 1. When God layes a plague upon a people he determines how long it shall lie upon them and that no man knowes 2. Great and crying sinnes have long and lasting pun shments The sinne of these Iewes was great and their plague hath lasted towards 1600. yeeres and how long it shall yet last God only knowes But I passe these and come to the second testimony cited out of David at the ninth verse VERS 9. And David saith Vers 9 let their table bee made a snare and a trap and a stumbling blocke and a recompence unto them 10. Let their eyes bee darkened that they may not see and bow downe their backs alwayes IT is taken from Psal 69.22 wherein David complaines of the calamities and oppression which he endured and in himselfe as in a type or figure foretels what the Iewes would doe to Christ and his members as vers 20 21. I looked for some to have pitie on me but there was none neither found I any to comfort me They gave me gall to eat c. In the citing of which Text S. Origen observes that the Apostle doth not precisely tie himselfe to the Prophets words But addes somewhat unto them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a trap or net And though the new translation adde those words yet surely there is no word in the Hebrew Text to yeeld it Secondly Paul addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a recompence Whereas it is in the Hebrew Lemochesh for a stumbling blocke and no more But to passe these discordances in the reading I come to the words which are a bed-roll or long catalogue of heavie judgements that God laid upon the nation of the Iewes and they are in number three The first
and perdition he is in danger to slip into everie hole and to fall into everie pit which the enemies of his salvation doe dig for him to be catched in everie trap and snare of tentation that is laid in his way he cannot discerne betweene the faire and sure path of holinesse and righteousnesse and the foule sloughes and deepe ditches of sinfull corruptions till he fall into them he is ready to run into briars bushes and obnoxious to all injuries which the enemies of his salvation shall be pleased to offer unto him They may rob him of all he hath and hee cannot avoyd them they may deceive him with any bait and he cannot discerne them yea they may wound and stab him to the heart and hee cannot defend himselfe from their rage and violence We have an example of this heavie judgement in Pharaoh who being smitten with this spirituall blindnesse thought that hee then did most wisely when like a Bedlam hee went on in that way which exposed him and his people to Gods searefull plagues and at the last brought them to utter destruction So Paul before his conversion had his minde so blinded that when like a mad man he raged against Christ in his members he supposed that herein hee did God good service Acts 26.11 And so bruitishly blinde were the Priests and Pharisies that they thought it was the onely meanes to bring safetie to their people to kill their Saviour Ioh. 11.48 51. which afterwards proved to bee the cause of their destruction and utter desolation Againe Vse 2 wee unto whom God hath given this grace to receive Christ by faith as our Saviour and Redeemer may hence learne to be thankfull unto God for delivering us from this heavie judgement which to this day lieth still heavie upon his ancient people and for the inlightning of our mindes with the saving knowledge of his truth The which our thankfulnesse wee must approve to bee unsained by walking according to this light of knowledge in the wayes of holinesse and righteousnesse that wee may glorifie him who hath beene so gracious unto us Finally Vse 3 it should make us pitifull and compassionate towards those that lye under this heavie judgement of spirituall blindnesse and especially the people of the Iewes and to pray earnestly that they may bee enlightned with the saving knowledge of God his Christ and holy Gospell For if their case bee to bee pitied and lamented who through bodily blindnesse run into innumerable mischiefes and fal at last into a deepe gulph without hope of recoverie how much more should we pitie and bewaile their miserable condition who through spirituall blindnesse plunge themselves for the present into farre greater evils and at last fall irrecoverably into the pit of everlasting destruction Neither let their furie and faultinesse in opposing Christ in his truth and members lessen our pitie but rather increase it For what can they doe otherwise so long as they are under this heavie judgement of spirituall blindnesse What can be expected of mad men but the fruits and effects of folly and phrensie Who is angrie with a blinde man because hee goeth out of his way or stumbleth at everie blocke or falleth into everie pit and ditch or is mislead by everie false guide or exposed to the wrongs and outrages of everie malicious enemie Yea who doth not pitie him in all or any of these miseries and laboureth not that hee may either prevent or be delivered out of them And how much more then should wee stand thus affected towards those who lye under the punishments of spirituall phrensie and blindnesse which without all comparison are greater than the other and much more durable and desperate The third judgement or punishment which he prophetically denounceth by way of imprecation against the people of the Iewes The third judgement for rejecting Christ and the Gospell is set downe in these words And bow downe their backes alway Exposition In which consider 1. The judgement it selfe 2. The continuance of it The judgement is expressed like the former in a metaphoricall speech taken from the body where consider 1. the matter and 2. the māner of it The matter is their utter weakning and disabling to all good actions spirituall civill and corporall inward and outward For the Hebrewes seat the chiefe strength of man in his back and loynes which being broken bowed and buckled together he is thereby made utterly unfit for any actions and employment So that the meaning is as if hee had said Disable them wholly unto all holy and Christian duties so as they may have neither power not will to performe any holy service unto God to receive Christ as their Lord or to yeeld unto him obedience as to their Sovereigne let them bow downe under the intolerable burthen of their sinnes especially that of crucifying their Saviour without ease or comfort Deprive their state of all strength and pull out of their hands all civill government which they have abused to Gods dishonour to the opposing of Christ in his Kingdome and to the dammage and hurt of all his subjects and members overthrow their whole policie and Common-wealth subdue them as vassals and slaves to all their enemies and make them wholly desolate The which heavie judgements we see accordingly inflicted upon that Nation For their Kingdome was quite overthrowen by Titus Vespasian their politicke Lawes and government taken away their cities and townes sacked and fired their people for the most part slaughtered and the remainder sold for slaves and scattered among all Nations under whose servitude they remaine in great scorne and reproach even unto this day And thus also we see their backes broken in respect of spirituall strength For no Nation under Heaven is more desperately wicked and averse to all goodnesse none so maliciously opposite to Christ and his kingdome whom they delight to disgrace with reproaches and blasphemies none more given up to a reprobate minde to couetousnesse sordide basenesse injustice and all manner of deceit A people separated from all nations that they may bee the scorne of of all And this is the matter of the judgement The manner or qualitie of it is implyed by that phrase of bowing or making crooked For as those whose backes are broken and bowed doe bend their faces downeward towards the earth and are not able without great difficultie to lift them up towards heaven So this nation being broken with Gods heavie judgements weakened in all their strength spirituall and civill had this heavie punishment added to all the rest that hereby like bruit beasts their faces were bowed towards the earth ascribing all their calamities to worldly accidents and inferiour causes and never looking up unto God as the chiefe Author of them that they might humble themselves under his mighty hād see acknowledge their sins which were the causes of these heavie judgements and turning unto God by unfained repentance might obtaine the pardon of
more fully and generally to his ancient people in their conversion to the faith of Christ that they also by him might be saved The prolepsis is propoūded by way of interrogatiō for the greater emphasis I say then have they stumbled that they should fall that is have they so stumbled according to the prediction of the Prophet as that they shall fall finally never recover and rise againe In which the Apostles meaning is not as though hee would demand whether it was the intention of the Iewes to stumble that they might fall or fall finally that way hereby might bee made for the calling of the Gentiles for none are so foolish as purposely to stumble that they may fall or to fall finally that others may rise But his question is concerning Gods intention whether it were his purpose and end that they should bee blinded and so stumble that they might fall finally into everlasting destruction and this hee denieth as being a thing contrary to Gods nature seeing hee delighteth not in the death and destruction of his creatures but rather in exercising his mercy and goodnesse in their conversion and salvation neither will hee who in his Law forbiddeth us to put a stumbling blocke before the blinde to cause them to fall Levit. 19.14 himselfe put such a stumbling blocke before those that he hath first spiritually blinded that thereby he may cause them to fall into the pit of everlasting destruction But he aimeth at farre other ends that is the calling of the Gentiles and the recalling of the Iewes yea but will God doe evill that good may come of it I answer no. But there is no action in it selfe absolutely evill which hath not some respect and relation of good in it And so this for howsoever this rejection was evill to them yet not simply and absolutely evill in it selfe seeing as it came from God it was an act of his justice whereby hee punished the Iewes for their infidelity and rebellion against Christ whom by wicked hands they had crucified Now as he justly punished the Iewes by blinding hardning and rejecting them who had stumbled at Christ the corner stone and so fallen into that fearefull sinne of crucifying with wicked hands the Lord of life Act. 2.23 as Peter speaketh so the Apostle here comforteth them by shewing that this punishment should not for over extend to all their posterity and to the whole nation but that there would come a time when as they should be ingraffed into Christ the true vine and olive tree as well as the Gentiles And this he doth first negatively according to his custome and phrase when as a thing is propounded which he abominateth and abhorreth as monstrous and blasphemous God forbid and then affirmatively where hee setteth downe that God had farre other ends of their rejection as before hath beene shewed We see the meaning let us come to the observation And first whereas he saith Observat I say then I might observe with Chrysostome the Apostles wisdome In hunc locum in that when hee denounceth Gods fearefull judgements against the people of the Iewes hee doth it in the words of the Prophet but when he doth raise comforts against these terrors he delivererth them in his owne words because being a Preacher of the Gospell it better suited with his calling and profession to comfort than to terrifie and also because by this course he might better winde himselfe into their love affections as being a messenger of glad tidings Rom. 10.15 that so affecting his person they might more readily receive his doctrine Vse Which may teach us of the ministery the like Christian prudence not to delight to be alwayes denouncing judgements and affrighting mens consciences with the terrors of the Law seeing God is not so much to be found and heard in these blustring windes and terrible earthquakes as in the still voyce or if we discerne that these legall terrours are sometime necessary to worke humilitation in our hearts and to make them more fit to flee out of themselves unto Christ and to embrace the joyfull message of the Gospell yet wee must not alwayes dwell upon them as delighting to dilate on this theame more than the state of the people necessarily requireth and be sure that wee doe denounce judgements no further than wee have warrant for what we say out of the word and as neere as wee can in the very phrase of the Scriptures But I passe over this and come to a second observation When carnall men heare the doctrine of Gods predestinatiou Observat they are ready to cast upon it this calumnie and slander 〈◊〉 though wee should teach that when God reprobate 〈◊〉 any he doth in this decree principally aime at their destruction and condemnation and so tyrannically delight in the perdition and torment of his creature And this is the cause why the Apostle here propoundeth and answereth this objection namely that the Lord aimeth at farre other ends that is besides the glory of his owne justice the calling also of the Gentiles and the provoking of the Iewes to jealousie and emulation by their example It is true and wee must not denie it that God by his long-suffering fitteth the vessels of wrath to destruction Rom 9.22 that these like naturall bruit beasts are made to be taken and destroyed 2 Pet. 2.12 yea that these men of old were ordained to this condemnation as Iude speaketh vers 4. But this is not Gods maine end at which he aimeth in their reprobation but the manifestation of the glory of his justice and to shew his wrath and power in the punishing of sinne as the Apostle Paul speaketh in the same place Neither doth he absolutely ordaine men to destruction without any other thing comming betweene his decree and their condemnation but only he decreeth to passe by them to with-hold his grace which he is not bound to give and to leave them to their owne sinfull corruptions and so being left to themselves and falling into all sin and wickednesse they are justly by God in respect of their sinnes in a second place ordained to condemnation as Iude affirmeth And so the Apostle Peter joyneth both these together namely that they were made to be destroyed and also that they shall utterly perish in their corruption So that the perdition of the wicked is not the end at which God only or chiefly aimeth in their reprobation yea indeed if wee speake properly and distinctly it is no end of it at all simply absolutely and immediately without respect and relation unto sinne that commeth betweene the decree and the execution of it but only an event which followeth upon the decree though in some sort necessarily in respect of Gods purpose and not any coaction of their will who goe voluntarily on in the way of perdition seeing none can be saved whom he passeth by and doth not chuse unto salvation In which sense the Evangelist
Greeke and then highly honoured by the Persian Wee had perished if wee had not perished Petiramus nisi pertissemus If Iob be naked the Lord takes that occasion to cloath him if the Shunamites childe be dead the Lord quickly takes that occasion of shewing mercie in quickning it These be the steps wherein our Father walkes Vse and you that will be accounted sonnes must learne to follow him even to watch your times and opportunities when and where and how you may expresse and doe some good to the familie of the Saints and house of God The Magistrate must lie in wait for soules to save them by governing The Minister must lie in ambush for soules to save them by preaching The Iudge like good Othniel must watch his opportunitie to doe good in hearing and judging the causes Ladies and Matrons must watch their opportunitie to doe good in hearing the afflicted The Courtier like Mordecai must watch his time and opportunitie to procure the peace and welfare of Gods people by stopping the way against all malitious complaints and bils commenced against them Let us watch occasion to doe good if none be offered devise occasion and delight in doing them good that you may be sonnes and children of that Father who seekes and watches all opportunities to doe good to you I come to a third conclusion When God gives his word to a people Doct. and offers them meanes of salvation and yet they turne it off and fall away then God takes it from them and gives it unto others That 's the note of P. Martyr and may be backt with that place Act. 13.46 Then Paul and Barnabas said it was necessary that the word should first be preached to you but seeing you put it from you and iudge your selves unworthy wee turne to the Gentiles By that parable of the Vineyard in Mark 12.9 He will destroy those husbandmen and give the vineyard to others By that parable of the Supper in Luke 14. from 16. to 25. A man made a supper and invited many and said come for all things are ready but they began to make excuse c. The bread is first provided for the children and they must first be fed and by the children are meant the Iewes but if they refuse it must be cast to the whelps under the table as Christ said to the woman of Syrophenyssa in Mark 7.27 In all this you may see the fulfilling of that saying in Matth. 21.43 Therefore shall the kingdome of God be taken from you and given to a nation which will bring forth the fruits thereof It was the saying of our Saviour Matth. 25. To him that hath that is to him that useth shall be more given but from him that hath not that is useth not shall be taken away even that which he hath De doct Christiana Lib. 1. Cap. 1. vers 29. for so Beza seemes to expound that text and Augustine Which point may be a faire warning for us Vse who have thus long enjoyed the Gospell and the meanes of salvation wee have heard wisdome cry in the streets the Prophets have risen early and wooed us with arguments full of passion but may not the Lord say of us as he said of his vineyard in Isa 5.4 What could I doe for this people that I have not done We were like Aegypt when the plague of mist and darknesse was upon it even darknesse that might be felt Exod. 10.21 and the Lord hath made us like Goshen or like to those people that dwell under the poles who have no night but the Sunne still shining upon them Blundevil de Sphaera lib. 20. Cap. 16. Wee were like the mountaines of Gilboa but now the Lord hath watered us with the dew of heaven wee were overgrowne with weeds our fields brought forth nothing but cockle and darnell sowen by popish husbandmen but since that time the Lord hath gathered out those weeds and hath sowen amongst us the seed of the Gospell and he yet continues to be kinde and good unto us wee have our Churches open the Lord holds out unto us a candle like to that which Alexander held out to the Citie which he besieged let us yeeld and turne before the lampe be out for feare the Gospell be removed from us to another people What griefe did Israel conceive when they sate in Babylon as they make their complaint and moane Psal 137. By the waters of Babylon wee sate downe and wept c. The same may befall us and wee may be inforced to complaine with David Psal 84. that the case of the poorest creatures is better than ours The sparrow hath found her an house and the swallow a nest wherein she may lay her young Nidificant they build their nests and prope altaria neere the altars Ego prohibeor Calvin ia Psal 84. I am forbidden it saith Calvin Learne then that if God gives meanes embrace it if the word of salvation be preached heare it if the way to heaven be chalked out follow it if the Gospell be revealed receive it with cheerefulnesse and make much of it that God may not take his mercy from us nor bring that terrible famine threatned Amos 8.11 I come to one point more which I comprise in this conclusion Wheresoever the Gospell is preached Doct. there is salvation offered by God unto the people how beautifull upon the mountaines are the feet of him that declareth and publisheth peace that declareth good things and publisheth salvation Isa 52.7 And therefore in Heb. 2.3 The Law given by Angels is called the great salvation How shall wee escape if wee neglect so great salvation which at first began to be preached by the Lord and was afterward confirmed by them that heard him This is the great power of God to all that are saved 1 Cor. 1.18 that is t is the instrument divinely efficacious to salvation and is the power of God to salvation First in judgement because wee account it so Secondly in effect because indesalutem consequimur thence we obtaine salvation as Paraeus speakes that when the Gospell is preached to a people it may be said as it was to Zaccheus Luk. 19.9 when Christ lodged with him Behold this day salvation is come into thy house and therefore you should doe as he did run downe hastily and receive him gladly Imitate the rich Merchant Matt. 13.44 See first how gracious the Lord is in offering you salvation so many yeeres together Secondly how they that contemne the Gospell doe exclude themselves from all hope of salvation Thirdly they that esteeme meanly of preaching esteeme meanly of salvation they that will not maintaine it are enemies to their owne salvation They that pay much preaching with small rewards are unnaturall Gadarens and thinke their idols in their chests more pretious than the salvation of their soules But I passe this and come to the second part of the affirmative answer To provoke them to follow them There is saith Tho.
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
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
cast off If God punish idolatrie in Israel it is to weane the hearts of his people from it If murmuring it is to teach us the Apostles lesson Phil. 4.11 and that in Deut. 8.3 If hee punish Cain by setting upon him a marke it is to teach us to keepe our hands free from bloud if Dives it is to keepe us free from covetousnesse if hee set a fire in the gates of Ierusalem for breaking the Sabbath it is to teach us to keepe it holy and take a delight to make it glorious Isa 58. If hee punish adulterie it is to teach us to keepe our bodies chaste and pure as sweet and fit temples for his Spirit to dwell and tarrie in The Vse is To condemne us for doing that our selves Vse which wee see God to punish in other men If God be somewhat slacke and loth to punish us as hee hath done others his patience should lead us to repentance Rom. 2.4 make thee better not worse Vide severitatem Marke the severitie of God to other sinner and the same that payes other men their deserved punishments will pay thee without speedy and sound repentance But these be points that are neere of kindred to those I have already handled and therefore I come suddenly to the consideration of his bountie to the Gentiles Behold the bountifulnesse of God God 's children must take speciall notice of Gods bountie and love to them Therefore Paul beseeches the Romans by the mercies of God Rom. 12.1 But that which is the maine point is this The consideration of Gods bountie should make man loth to offend him or to sinne against him Doct. Vide bonitatem Consider his love in our election See how Paul concludeth 2 Tim. 2.19 the foundation remaines sure Therfore let everie one that hath part in that depart from iniquitie In our creation consider the efficient cause God this should make us doe good and eschew evill wee are his workmanship c. Ephes 2.10 The materiall cause nothing but dust this should make us humble and so come to God this is a miracle of humilitie as Augustine calleth it In Psal 33. this should make us praise God as David Psal 103. we are but dust at the 14. Therefore praise him all yee Angells praise him all yee his servants praise him all his workes and in all places of his dominion and praise thou the Lord O my soule The formall cause the making us after his image which containes the immortall substance of the soule Secondly all naturall knowledg of God Thirdly all just and holy actions Fourthly regiment over all the creatures Fifthly happinesse and glorie and joy and peace plentie of all things needfull without corruption and miserie all of them should be as bridles to restraine us from sin The finall cause Gods glorie as Isa 43.7 which should make us to say with the foure and twentie Elders Apoc. 4.11 They fell downe before him that sate on the throne and worshipt him that liveth for evermore and cast their crownes before the throne saying c. In our redemption looke upon God the Father giving the Sonne of his love to bee our ransome the Sonne like the good Shepherd laying downe his life for us like the Pelican Psal 102. shedding his bloud for us Liv. Decad. 1. lib. 7. or like Marcus Curtius The use of all this is set downe in that Prophecie of Zacharias Luk. 1.74 75. That we being delivered or redeemed from the hands of our enemies should serve him in holinesse and righteousnesse He hath called us unto holinesse whereas he hath left others wallowing in their menstruous blouds Behold the goodnesse of God in thy vocation Hee hath justified thee Rom. 8.33 See his goodnesse hee hath given thee health which others want see his goodnesse wealth which others want see his goodnesse peace which others want see his goodnesse the Gospell which others want see his goodnesse friends which others want see his goodnesse hee makes the heavens to drop their raine the clouds to drop their fatnesse upon thy ground whereas to others he makes the heavens as brasse and the earth as brasse see his bountie and there is not one of these but it should worke in thee obedience and love Gene osus animus bominis sacilius ducitur quà â—n trahitur The generous minde of man is more easily led than drawen saith Seneca The heart of man that is sanctified is more wrought upon by love and kindnesse than by judgements and threats Slaves and servants obey for feare but sonnes and children for love and kindnesse excellent is that Text Deut. 32.6 Doe yee so reward the Lord O foolish people and unwise thou shouldest have considered that hee hath beene unto thee as a father that hee hath made and proportioned thee how he led thee in the wildernesse taught thee and kept thee as the apple of his eyes as the Eagle stirreth up c. The reason hereof is this When men abstaine from sin because God hath loved them then God continues his mercie and loving kindnesse But when love and kindnesse cannot make them love God againe then God takes his mercie away from them They that loue thee and thy Law shall have great prosperitie and shall feele no hurt Psal 119.165 But when God shewes his mercie and love unto a people and it workes not obedience prevents and overtakes them with blessings and still they continue to sinne against him then God upbraids them with the gifts hee hath given them ceaseth to doe them good and removes his blessings from them Hee made Israel fat and grosse and laded them with fatnesse But when they regarded it not then the Lord was angrie and said I will hide my face away from them Deut. 32.19 20. The Vse is Vse To teach us that if wee would love God as sonnes and continue in his grace and favour as deare children and have God to continue his fatherly love and kindnesse to us to set downe and keepe in memorie all the loving blessings that God hath given us Remember how at the first he created us men and not beasts and vile creatures Laertius reports of Thales Milesius that he was used to account himselfe much beholding to God for three things 1. That hee made him a man not a beast 2. A man not a woman 3. A Greeke not a Barbarian But what is this to us He hath done for us more wonderfull things he hath made us not onely not beasts but little inferiour to the Angels Psal 8. not onely men but adopted us for his owne sonnes and children Ephes 1.5 When we were dead he revived us lost he sought us taken prisoners hee ransomed us in darknesse enlightned us in want provided for us his mercies are renewed unto us everie morning Lam. 3.23 Behold here the bountifulnesse of God and his patience and let this draw thee to repentance Rom. 2.4 His love and let this bring thee to obedience The Lord loved thee and
cast away his people There bee implyed in this question two arguments to make them doubt of that which the Apostle taught in the former Chapter touching the casting off of these Iewes The one taken from the person of God forsaking The other from the condition of the people His And both make up this sequell If God have forsaken the Iewes then is he not unchangeable but false and unjust in his promises And if the people that be his once may be cast off againe then is it to small purpose to bee one of his there is no certaintie that a man shall be saved though hee bee elected I doe purposely forbeare these maine points till I come to Pauls answer and in the meane time observe onely how they misconstrue Pauls words and meaning when hee spake of the casting off of the Iewes hee meant not such as God had eternally elected but such as were ordained of old to condemnation they understand him of all as if God had now in time forsaken them whom hee elected before time I might note how ready men are to misconstrue the soundest points but I passe over this onely I wish you to observe how all that are called Iewes doe call themselves his people and therefore argue that God hath not cast them off from whence I note this second conclusion Wicked men thinke themselves safe Doct. if they have the privileges of Gods children they call themselves his when they are the seed but have not the faith of Abraham So in Iohn 8.33 Ioh. 8.33 when Christ told them of making themselves free they answer we be Abrahams seed and were never bound to any this onely privilege was their protection and their refuge In Ierem. 7.4 Ierem. 7. They cry the temple of the Lord the temple of the Lord as if they should have said wee have the privileges that few have God dwelleth in the midst of us Deus habitat in medio nostri apud nos habet domicilium Calv. in Ier. 7. Haec prima bypocritarum munitio Quà m vendicare praerogativam Cathol ci religiosi nominis qui Gothos Vandalos superat hereticâ pravitate De provid Dei lib. 7. Isa 47.8 he hath his habitation with us saith Calvin This is the first fortresse of hypocrites saith Calvin There is nothing more common with wicked men saith Salvianus Than to defend themselves by the name of Catholique when they are in life more prophane than Goths and Vandalls If proud Babylon have but one privilege of Gods people viz. that God spare her and beare with her then shee cals herselfe the Lady of Kingdomes she saith in her heart I am and none else I shall not sit as a widdow nor know the losse of children Isa 47.8 The reason hereof is this Reason because wicked men doe alwayes judge of mans inward estate by his outward condition if they see him outwardly troubled then they thinke him one whom God hath forsaken Tull. in verrem actione sexta Ioachimus Vadiauns as the Barbarians of Malta an Iland in the Mediterranean sea seeing but a viper on Pauls hand judged him to bee a murtherer whom after many escapes vengeance had then overtaken Acts 28.4 Acts 28.4 So Zophar the Naamathite judgeth Iob to bee forgotten of God and cast off because of his present miserie Iob 11.6 Iob 11.6 So they judge others happy by outward prosperitie It was the saying of the Queene of Sheba 1 King 10.8 1 King 10.8 Happy are thy men and happy thy servants when she had seene the state of Salomons house and so they judge of other men whereas God judgeth otherwise Nemo scit an sit odio Eccles 9.1 vel amore dignus No man can tell by outward things whether hee bee one of Gods people or no Dives may have more wealth and Herod more eloquence and Saul more command than many of Gods people Dragons and Ostriches Zim and Ochim the Sparrow and Swallow may dwell in the Temple and make their nests under the verie Altars of the Lord of Hosts rare privileges when David the deere childe of God dares not nay cannot come neere to the porch of Gods house Psal 81.2 3. Psal 81.2 3. Augustine brings in man speaking thus In Psal 33. Beatus est vir cujus est ista possessio i. Blessed is the man who hath this possession and that is judicium impii i. the judgement of the wicked but answers thus Beatus est cujus possessio est Dominus i. Blessed is the man who hath the Lord for his possession And againe Beatus est qui ad honores ad consulatum ad praefecturam promovetur i. Blessed is the man who is advanced to honours to a Consulship or a Captainship and that is Iudicium impii i. the judgement of the wicked but answers thus Beatus est qui in domo tuâ habitat i. Blessed is the man who dwelleth in thy house and that is judicium pii i. The judgement of the Godly Which makes mee like a Cynthius Vse 1 to pull the Romanist by the eares who thinkes himselfe sure enough of the true mother Church because hee keepes by tyrannicall usurpation the name of Catholique A vaine name without a body Vanum sine corpore nomen as Salvianus long since said of them and yet this is the argument of Costerus the Iesuite In Enchirid. de notis Ecclesiae Note 8. Hoc nomine Ecclesia sola Romana gloriatur It is the prerogative of the name that can make her let her play and please her selfe with the name Quid prodest praerogativa reâ—â—iosi nominis quod nos Catholicos dicimies What doth this privilege of a religious name profit us which we call Catholiques So wee may say of the Catholique faith and profession 2. Content not your selves with outward prerogatives and privileges Vse 2 as with the bare heating of the word but labour for the fruit of it nor with bare profession of holinesse but labour to feele the power of it please not your selves so much with comming into the house as by being one of the houshold and family of Gods people It is the marke of a wicked castaway Quiaedificat domum non in petra sed in arena August in Psal 103.21 to rest in the bare hearing of one Who buildeth the house not upon the rocke but upon the sand It is the note of such as shall be refused when Christ makes the distinction betweene the sheepe and goats to rest secure in the outward privileges and never to labour for the secret and inward marks of the children of God you may have as many outward privileges as these Iewes had and yet bee cast off as they were which is the second observation No outward privilege can acquit a people Doct. that is obstinate and rebellious from Gods anger nor prove them to be the people of God Ierusalem the Vine which Gods right hand had planted In Ierusalem