so wrong God with his prayer as much as with his offence that suggests to himselfe vaine hope of never too late as if hee could command either time or repentance and deferre the seeking of mercie till hee bee betweene the bridge and the water shall finde little favour See Deut. 29.19 20. A word of the reason For God is able It is a great comfort to men in distresse and sinne and trouble that the God whom they serve is able to restore and to helpe them In Isa 45.23 I have sworne by myselfe the word is gone out of my mouth in righteousnesse that everie tongue shall sweare by mee and everie knee how unto mee Thus the Prophet comforts himselfe The Lord is King bee the earth never so unquiet Psal 99.1 2. This was it that comforted the three children Behold the God whom wee serve is able to deliver us c. And so I come to the proofe and confirmation of this argument VERS 24. Vers 24 For if thou wast cut out of the olive tree which was wilde by nature and art grafted contrarie to nature into a right olive tree how much more shall they that are naturall branches be grafted into their owne olive tree BEcause an argument à posse ad esse is infirme The Scope an argument shewing that God can doe it to prove that hee will doe it is but weake therefore here hee goes about to shew not onely that God can but that hee will graft them in againe The argument goes thus If God did that which was so hard much more will hee doe that which is more easie if that which was unlikely then much more that which is ordinarie and naturall But the engrafting of a wild olive branch into the right stocke is hard and strange yet this hath God done therefore hee will not faile to engraft the true branches though now cut off into their owne stocke which is both ordinarie and easie this is the meaning The parts are two 1. An Antecedent 2. A Consequent The parts In the Antecedent note a two-fold condition of the Gentile The former what they were cut out of the wilde olive Secondly what they are engrafted into the right olive contrarie to nature To begin with the first There bee two kindes of olive trees that bee wilde and barren as Plinius relateth From whence comes a two-fold conclusion See before vers 17. I come to the condition wherein now they are Engrafted contrarie to nature into a right olive tree 1. Because they bring forth fruit according to the stocke not after their owne kinde so Ambrose 2. By grace therefore contrarie to nature 3. Beyond the power of nature to alter and change themselves The Conclusions are many I make choyce first of this That mans calling Doct. 1 and comming unto God is far beyond the power of nature Or thus Man before grace can neither worke nor wish himselfe any thing that is good as in Rom. 6.20 2. Doct. 2 God will alter the verie course of nature for his childrens good Hee preserves quite contrarie to nature as Ionah the three Children and Daniel Of all beasts the Lion is most cruell of all elements fire and water most unmercifull of all fishes Leviathan and the Whale is most devouring yet these hee alters for his childrens good The den of Lions like a soft and easie bed for Daniel the fornace like a pleasant garden for the Iewes the sea like to a wholesome bath or pleasant fountaine to Ionah When Israel is in danger hee alters then the course of the sea and turnes it into a wall when they are to passe into Canaan hee makes the rowling waves of Iordan to goe backe and stand on an heape when Ioshua is in the field against the five Kings of the Amorites if it bee like to grow darke before the discomsiture the Lord will make the Sun to stand in the valley of Gibeon and the Moone in the valley of Ajalon Iosh 10.12 God doth as Physitians doe with poyson alter the venomous quality and turne it into a soveraigne antidote De Paeuit lib. 1. cap. 3. De veneno antidotum saith Ambrose Learne then Vse that it shall goe well with those whom God loves though all ordinarie meanes be against them There be two conclusions that will make it good The one God saves his when all meanes are against them The other Hee confounds the wicked when all meanes are for them There is nothing that can doe thee hurt if thou be Gods hee will so alter the natures and mitigate the rage of enemies that none of them shall hurt thee And so I come from the Antecedent to the Consequent containing the Apostles argument How much more shall the naturall branches bee grafted Doct. 1 The first Conclusion The experience of Gods former love should worke assurance and confidence that he will be good to us afterwards Experience is the breeder of hope So David 1 Sam. 17.34 35 36 37. So Iacob Genes 32.10 11. In Heb. 11.30 By faith Israel passed over Iordan c. As Matth. 4.6 Gods proceeding with others should be lessons for us as whether it bee in judgement vers 21. or in mercie Thus God comforted Isaac I have been the God of Abraham therefore feare not for I will blesse thee Genes 26.24 They that desire more may peruse Deut. 11. it will give abundant satisfaction The Vse is To teach us to keepe a register of all Gods goodnesse to our selves Vse and others in former times that they may bee as stayes and comforts for us in time of need to remember how suddenly and strangely God provided bread for the people of Samaria 2 King 7. may comfort us in famine How hee defended Elisha with fierie horses and chariots 2 King 6.17 may comfort us in time of warre How he walked in the midst of the fornace amongst the three children Dan. 3.25 may comfort us in time of persecution How hee received the idolatrous Gentile may comfort us in the times of sinne I come to a second God working of great matters beyond nature for his Church should make us confident Doct. 2 that in matters that be more easie and ordinarie he will not faile The bringing of a people out of a Kingdome bent to keepe them in bondage and subjection should make us confident that God who is the same that he was then and loves his people as well as he did then will bring his Church and Children from the furie of all enemies If he have formerly restrained the mouthes of Lions hee will keepe the wicked mouthes of reviling Rabshekehs that slander the hope of the living God If hee have quenched the flames of fire hee will quench the flames of persecution and trouble If he have received Gentiles that were enemies he will surely receive the children If strangers hee will surely receive his sonnes If hee have given life to the dead he can easily preserve it where it is If hee have fed
not onely whilest they live by their sinnes treasure up wrath against the day of wrath and prepare a fire in which they shall everlastingly be burned but also by propagating their sinnes unto posteritie and leaving behinde them the example of their vices whereby others daily are successively corrupted doe adde fuell to that hellish fire and increase their never ending torments So Gods servants even after they are dead have still a stocke going when as they leave behinde them their Christian vertues for examples and their holy writings teaching and perswading others to follow them whereby a daily addition is made to their glorie and happinesse Such legacies after his departure hath this reverend and faithfull servant of Christ left for the use and benefit of the Church and such children to perpetuate his name and memorie unto all posteritie I meane the summe and substance of many his learned Sermons which he preached in his place charge at S. Marie Overies in Southwarke to the great benefit comfort and contenment of those that heard him The which though he had not polished and perfected for the Presse as he might have done if it had pleased God to have prolonged his life yet I thought it not fit that they should alwaies be hidden from the world because they had not on them their best apparrell They were I assure thee his owne legitimate children conceived and bred in his owne braine which were thus farre fitted for their birth and prepared for the Presse though himselfe wanted life and strength to bring them forth Esteeme them not the lesse because they are Orphans but entertaine them rather with the more love and if thou findest in them any defects and wants pitie them the more because they have lost their father who would had he lived have supplyed them and esteeme them both in their own worth and also for their fathers sake And if I finde that thou givest this kinde entertainment to these his fruitfull labours as it were his first borne there are divers other children of the same father which shall ere long bee brought to light I meane his Lectures on the twelfth Chapter to the Romans and on a great part of the â—19 Psalme with some others In the meane while I commend them to God and the word of his grace which is able to build thee up and to give thee an inheritance among all them that are sanctified Thine in the Lord Iesus J. D. The Contents GOds Ministers must not conceale comforts from the wicked pag. 5 Wicked men presume upon outward privileges pag. 9 No outward privileges exempt from Gods anger p. 12 The faithfull cannot finally fall away p. 14 All that carrie the name of Christians are not in the Covenant p. 17 Those of all Nations that beleeve and repent shall be saved p. 19 A man may be assured of his salvation in this life p. 22 Parentage can neither hinder nor further salvation p. 40 Grace is above greatnesse p. 42 Sinne will ruine a people notwithstanding outward privileges p. 46 God predestinated us in Christ p. 52 We are predestinate to the meanes as well as the end p. 53 Faith nor workes forseene no cause of election p. 60 No meanes to glorie but by Christ p. 71 All that doe good workes are elect and shall be saved p. 74 The elect cannot finally be cast off p. 76 The Scriptures able to make wise to salvation p. 79 There is a familiaritie between God and his children p. 85 Prophets and good men stand in the gap p. 87 Prayers the Churches best weapons p. 89 The wicked persecute the best most p. 93 When the Prophets are gone the people fall from God p. 95 Wicked men overthrow the meanes of Gods service p. 98 Wicked men dispute against the truth with the sword p. 99 Christs Church scarsly visible sometimes p. 100 Wicked men requite Gods Prophets evill for good p. 102 When Gods servants crie to him hee answereth them p. 104 A great grace in corrupt times to bee preserved from sinne p. 109 God owneth not Idolaters for his p. 110 God hath alway a Church though invisible to man p. 113 To bow before an Idoll is idolatrie p. 117 God at all times preserves his Church p. 118 Those that belong to God are not many p. 120 God saveth man of his free grace p. 126 God in electing man respects not good workes p. 129 All men shall not be saved p. 134 No man can attaine life by his owne righteousnesse p. 135 Those that stand upon their owne holinesse are hardned p. 137 We must seeke God in a right manner p. 138 A man elect shall certainly be saved p. 139 Hardnesse of heart a signe of reprobation p. 141 The written Word should bee Iudge of controversies p. 144 Causes of hardnesse of heart p. 145 God punisheth one sinne with another p. 162 An heavie judgement to neglect the meanes to know God p. 163 Meanes of salvation abused turne to destruction p. 168 A miserie to heare and not profit p. 169 Meanes contemned are not profitable p. 173 God receiveth all that turne to him p. 164 The best things of wicked men turne to their destruction p. 177 They that seeke life in the Law finde destruction p. 181 God repayes men in the same kinde p. 182 God punisheth unbeleevers with spirituall blindnesse p. 187 God hates and severely punisheth infidelitie p. 193 When wicked men abuse their power God deprives them of it p. 194 Prudence in Ministers in denouncing of judgements p. 200 Men stumble at those things that should support them p. 203 The best may stumble reprobates fall finally p. 206 God workes good out of evill p. 208 God workes good to his by unlikely meanes p. 213 God takes al oportunities to do his children good p. 214 When the Gospell is abused God takes it away p. 216 Where the Gospell is preached salvation is offered p. 218 God requires an holy emulation p. 221 The good that is in others should provoke us to follow them p. 223 Gods kindnesse should make us ashamed of unthankfulnesse p. 225 The grace and knowledge of God and Christ is true riches p. 231 The Iewes at their conversion shall be inriched with graces p. 239 Faithfull Preachers turne all they say to their peoples use p. 241 Good people feare the losse of their faithfull Preachers p. 243 Ministers should intend the good of their people p. 247 Ministers by preaching and liuing should grace their calling p. 250 Good Ministers aime at the salvation of soules p. 252 A good Minister Gods instrument to save soules p. 256 Preachers must neglect no meanes to convert soules p. 258 We ought most to tender the salvation of those that are neere us p. 259 Living in sinne is an estate of death p. 261 Wee should not despaire of the calling of the Iewes p. 264 The Gospell the meanes of raising men from the dead p. 266 What is due to God of his owne blessings
p. 271 Gods promises belong to posteritie p. 273 Some of any mans seed may be cast off p. 278 Our former vilenesse should keepe us from pride p. 279 Without true grace no fruit pleaseth God p. 282 All truly called become fruitfull ibid. Sinners converted well esteemed by God p. 285 Our rising by others falls must not make us proud p. 288 We must not be proud of any gifts p. 290 The Gentiles inferiour to the Iewes in many things p. 294 Everie sinne hath some plea. p. 296 None but God discernes true branches from false p. 299 No Nation so exalted but sinne will bring them downe p. 301 Men are ready to trample on the afflicted p. 302 Men are subject to be proud of gifts and graces p. 304 Men are apt to ascribe Gods gifts to their owne merits p. 307 Infidelitie separates between God and man p. 309 Man is the cause of his owne ruine p. 312 All our good of Gods meere mercie p. 314 Faith distinguisheth men p. 315 A good Christian must live in continuall feare p. 317 The faithfull cannot fall away p. 319 No outward privileges exempt sinners from punishment p. 332 Others examples must warne us p. 335 342 God fits his punishments to mans sinne p. 341 Gods bountie should make us loth to offend him p. 343 Not sufficient to have grace but to continue in it p. 347 Threats and terrours necessarie p. 348 No sinner so great but God will receive him if hee turne p. 351 God alters the course of nature for his childrens good p. 357 The experience of Gods former favours should worke assurance p. 358 Gods greater favours should assure us of the lesse p. 359 Gods children though they sinne shall not bee cast off p. 360 Men are willing to learne of those they love p. 362 Ministers and people should live and love as brethren p. 364 Weightie points should bee heard with greater attention p. 365 God would have none proud of that they enjoy p. 366 Other sins punished with hardnesse of heart p. 367 Sinne causeth punishment where mercies have abounded p. 369 In greatest revolts God preserves a Church p. 372 The Gospell though opposed shall convert the full number p. 378 None of the Iewes within the Covenant shall be lost p. 384 Man under sin in a miserable servitude p. 386 Deliverance from all miserie depends upon Christ. p. 390 Heaven must be gotten with violence p. 397 Christ alone reconciles sinners to God p. 398 God will performe all his promises p. 401 It is proper to God alone to forgive sins p. 405 God in forgiving sin takes it quite away p. 409 Man before grace is an enemie to God p. 415 They that receive not the Gospell are enemies to God p. 417 God workes good out of evill p. 420 In regard of Gods immutabilitie the elect cannot finally fall p. 422 God the Author of everie good gift p. 424 If we considered our selves wee would not judge our brethren p. 431 The estate of unbeleefe miserable p. 432 Iewes and Gentiles alike by nature p. 433 All hope depends upon Gods mercie in Christ p. 435 Many now in the state of sin shall finde mercie ibid. All men naturally guiltie of death p. 438 Gods elect shall onely finde mercie at the last day p. 440 Against universall grace p. 443 It is proper to the godly to admire Gods counsels p. 454 Wee must not curiously search into hidden secrets p. 458 Wee must search no further than the written word p. 462 God effects great matters in a short time p. 469 God is in nothing beholding to any creature p. 470 God can doe what ever hee will without any helpe p. 471 God proposed his glorie the end of all his workes p. 473 God expecteth glorie from everie thing he hath made p. 474 Man should doe nothing whereby God may not gaine glorie p. 475 Wee should chuse callings wherein wee may glorifie God p. 476 The End of the Contents Errata PAg. 14. lin 10. read consilium pag. 17. lin 17. read played p. 21. l. 3. dele Dauid p. 23. l. 10. dele that p. 25 l. 30. a fine read that all such l. 31. read the end p. 29. l. 17. dele it p. 34. l. 18. read the seventh signe p. 40. l. 7. read is our God p. 43. l. 9. read her doores p. 56. l. 24. read crueltie p. 58. l. 20. dele his p. 63. l. 4. that he may make and l. 17. read that there p. 103. l. 3. dele of pag. 106. lin 24. read lest thou shouldest pag. 108. lin 18. dele the. pag. 117. lin 7. read sound pag. 122. lin 27. read mercie That it is lin 28. dele p. 128. l. 10. read copies They and Aphorisme p. 130. in marg l. 17. read Causa causati p. 131. in marg l. 5. read mori non quia bene vixi sed c. p. 146. l. 23. read hardens his p. 151. l. 21. read God Not. p 156 l 26. read Counsell p. 158. l. 7. read formally sin l. 8. read good will p. 160. l. 16. read withdraw p. 164. l. 16. read a confluence of sinnes p. 178. l. 17. read Theseus out of the. l. 28. read goods p. 208. l 11. read An evill man pag. 254. l. 1. read the wire-drawing p. 275. l 4 read place Hereditarie p. 278. l. 24. read I have loved p. 291. l. 9. read doing evill pag. 303. l. 14. read their favours p 311. l. 5. read Isa 56. and Isa 58.13 14. p. 316. l. 22. read Simon Peter p. 317. l. 14. read pia solicitudo p. 334. l. 12. read an asymmetrie p. 375. l. 7. read this was not the. p. 378. l. 2. read in the clouds p. 431. l. 14. read an èye p. 434. l. 5. read the Apostle propounds p. 442. l. 19. read but â—ew p. 443. l. 20. read but that it is not p. 445. in marg l. 5. read gratiam p. 448. l. 21. read for that number p. 451. l. 18. read beleeve this is p. 458. l. 1 dele both and l. 6. read even to O Father p. 462. l. 28. read things hence we learne that the course p. 466 l. 1. read first given unto him p. 468. l. 16. read made and created p. 472. l. 16. read and waste us l. 17. read cruelties D. SUTTONS usuall Prayer before his Sermons OH most gracious and most glorious God before whom the Sun and the Moone become as darknesse the blessed Angels stand amazed and the glorious Cherubims are glad that they may cover and hide their faces as not daring to behold that incomprehensible greatnesse and that infinite goodnesse which thou art with what considence shall wee forlorne sinners be ever once able to appeare before thy all-seeing providence that terrible and angry countenance that sin-revenging justice of thine which is so fierce and terrible that it will shake the heavens melt the mountaines dry up the seas and make the tallest Cedars in Lebanon to tremble Good Lord where shall we hide
for Rahab the harlot nor want for poore Lazarus shall bee accepted of God at the judgement A singular comfort for such as live in prophane and wicked places Vse that are enforced to complaine as David did Psal 120.5 Woe is me that I am constrained to dwell with Mesech that I dwell in the tents of Kedar for though the place where thou livest bee as Sodome and the sinnes of it mount as high as Heaven yet if thou bee a Lor that lovest holinesse and hatest iniquitie thou shalt surely be saved from the fire Though the place where thou livest be like the old world so sinfull that God repented that ever hee made it Gen. 6.6 yet if thou bee a Noah faithfull and holy thou for thy part shalt surely bee saved from the water what if thou live in Mesech amongst the untoward Ishmaelites that bend their bowes against the Lord and shoot their arrowes against Heaven like the Thracians in Herodotus his Melpomene For if thou bee a David David after Gods heart when thousands fall beside thee and ten thousand at thy right hand the plague shall not come nigh thee what if thou dwell amongst thornes prepared for the fire yet if thou be a Lilly or a Rose it shall goe well with thee in the day of vengeance what if thou live in the salt sea yet if thou retaine thy sweet and pleasing rellish there shall no harme happen unto thee What if thou passe thorow the weeds and gravell of a brinish Ocean yet if thou be like the river Arethusa commended for that rare qualitie by Virgil in his 10. â—clogue Quamvis fluctus subterlabere Sicanos Dor is amar a suam non intermiscuit undam Thou shalt bee è mult is millibus unus one of a thousand Titio ereptus ex igne one whom God will choose out of the midst of a perverse and crooked generation what then remaines but this that we continue constant and unmoveable in our most holy faith and though wee live in such evill dayes and dwell in such prophane places where wickednesse over-flowes the banks as the sea at an high tide and a full spring though wee be reserved ad tempora novissima to the last times and dwell neare the outsides and the common sewers where all Heretiques make their nests and like to Toads and Frogs engender in these sens and puddles Aug. de temp Scrm. 232. as Augustine is pleased to stile them though wee dwell amongst Papists Anabaptists Familists and have our residence amongst the Bastards of Barrow Browne c. yet if wee beleeve and repent if wee turne to the Lord though we turne from them if wee cleave to the Lord and renounce them if wee keepe our selves unspotted our consciences untouched we shall undoubtedly bee saved and received unto mercie notwithstanding all their peremptorie sentence of condemnation which they passe upon us Before I come to the two other branches let me note unto you the drift of all it is to prove that the Iewes are not all cast off and how it is proved because Paul knowes that hee himselfe is not cast off Here we have Paul sure and certaine of his owne salvation From whence gather A man while he is in this life may be sure and certaine of his owne salvation Doct. and life eternall And I adde ordinarily because I meane to oppose the Trent Councell denouncing the deepe Anathema upon them that say it a Si quis dixerit bominem ronaium justificatum toueri ex side ad credendum se esse ex numero praede stinatorum anathema sit If any man say that a man regenerate and justified is bound by faith to beleeve that he is in the number of the elect let hm bee accursed as Chemnitius notes to be in the 6. Session Canon 15. b Possunt quidom bon sperare peccata sibi remitti sed sine cerid siducia They may indeed hope well that their sinnes are forgiven but not with any certaine assurance In any particular man yet saith Christ Sonne thy sinnes are forgiven thee to one and to another Thy faith hath saved thee viz. the woman that had the bloudie issue Mar. 5.34 I fetch my reasons first from the nature and propertie of a free promise made by God as unto Ioshua I will never faile thee unto Abraham Gen. 17.7 I will be thy God c. So that if Gods promises be certaine and sure then is the salvation of the faithfull certaine and sure and because some men might doubt the Apostle tels us Heb. 6.17 18. that God was willing to confirme the promise And therefore bound himselfe by an oath that by two immutable things wherein it is impossible that God should lye that they might have strong consolation the one is his word the other his oath whosoever shall not beleeve God in these two maketh God a Liar in this that hee saith he hath given eternall life through his Son 1 Ioh. 5.10 That which the Papist replyes that the promises of God are true in generall but are not certaine to particular men by the certaintie of faith because it is no where faid in speciall I will give thee is most frivolous and idle for if the promise bee made to all that beleeve then when I know that I beleeve I know the promise is made to mee and besides it is false to say that the promises are onely generall See Rom. 10.9 If thou shalt confesse with thy mouth the Lord Iesus c. thou shalt bee saved Here is certaintie of faith which is nothing else but that assured confidence of our heart by which it perceiveth and doubteth not that it hath right to what is promised and this is that new name written in the white stone Apoâ— 2.17 by this faith God dwelleth in our hearts and suffereth none to perish saith Lombard Booke 3. Distinct 23. Secondly from the propertie of justifying faith First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an infallible perswasion Heb. 10.22 Reason 2 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance Hebr. 11.1 Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ we have boldnesse Ephes 3.12 Vpon these the Holy Ghost in Heb. 6. by an excellent metaphor compares faith to an anchor fastened in firme earth which the ship-man knowes to bee sound and constant against which no stormes can prevaile Which we have as the anchor of the soule both sure and stedfast Heb. 6.19 And Paul Rom. 8.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I am perswaded that neither death nor life c. shall bee able to separate us from the love of God which is in Christ Iesus our Lord. And vers 16. The Spirit of God witnesseth to our spirits that we are the sons of God which Pighius and Andradius setting downe the Trent Councell as Chemnitius reciteth it contend to have beene not by faith but by revelation But I will make it appeare that Paul grounds not this assurance upon revelation but on a ground
and had rather be a doore-keeper in Gods house that is have the meanest place than to dwell in the Tabernacles of ungodly men Psal 84.10 Salomon accounts it happinesse enough to stand at wisdomes gates and give attendance at the posts of thy doores Prov. 8.33 Si iste versus esset in hominum cordibus currerent ad convallem plorationis If that verse were in mens hearts they would run into the valley of teares or bewailing Aug. in Psal 84. When the Apostles seemed to grow proud that they could subdue the Devils our Saviour bid them rather rejoyce in this that their names are written in Heaven Luk. 10.18 19. There bee two things that make holinesse above greatnesse 1. The worke of holinesse 2. The reward of holinesse The worke is to heare the Lord sometimes threatning in the Law sometimes wooing and perswading in the Gospell sometimes to be praying unto him sometimes to be praising him sometimes to bee feeding him in his servants sometimes cloathing him in his members to have our whole conversation with him It is the repairing of Gods image in us and the quieting of those clamorous consciences that will never be friends with us till we be friends with God 2. The reward is blessing Blessing shall cover the head of the righteous Prov. 10.6 Blessed in the things of the earth Psal 37.20 For the righteous shall inherit the earth Blessed in his name for the memoriall of the just is blessed Pro. 10.7 yet if hee should have none of these the glorie hereafter would recompence all for if either life or glorie or kingdome or inheritance will doe it they shall have it in abundance What so much to be desired as life What life so much as the life of glorie The faithfull behold the image of the Lord with open face as in a myrrour and are changed into the same image from glorie to glorie from this to eternall glorie 2 Cor. 3.18 So that when you have named the highest titles of honour and majesty you may say with David Psal 149.9 Such honour have all his Saints Or as Haman said of Mordecai when hee had upon him the royall apparrell Esth 6.9 I adde but one word more God is so strong with them that hee will have great ones to esteeme them above their greatest favourites as Zeresh told Haman If Mordecai be of the seed of the Iewes before whom thou hast begun to fall thou shalt not prevaile but shalt surely fall before him Esth 6.13 To bee the sonnes of Nobles is nothing to the sonnes of God to bee borne of Princes is but basenesse in comparison of this to be borne of God Moab is but a washpot Edom but a wiper of shooes Psal 108.9 Let this pull downe the pride of wicked men Vse Be they never so high and honourable never so great and powerfull yet they are indeed base and worthlesse if they bee not children of faithfull Abraham for howsoever they may spit at the name of slave yet such they are See the Apostle Rom. 6.16 See August de Civit. Dei lib. 4. cap. 3. An evill man although he reigne he is a servant a good man although he serve hee is free c. And this sinne hath such a command in them as the Devill had in the man possessed sometimes it casts them into the fire where they burne in lust sometimes into the water where they swim and are drowned in vaine delights sometimes it blowes them into the aire with a giddy desire to hunt after preferment and sometimes casts them on the ground and weds them to the world and what basenesse was ever like unto this It was Plato's judgement Neminem regem non esse ex servis oriundum neminem non servum ex Regibus Seneca Epist 44. askes the question who is honorable and answers it thus Non facit nobilem atrium plenum fumosis imagâ—ibus an mus sacit nobilem A Court full of smoakie images maketh not noble but the minde maketh noble Quis fructus generis tabula jactare capaci Corvinum posthac multa deducere virga Fumosos equitum cum dictatore magistros Si coram lepidis malè vivitur c. Nobilitas sola est atque unica virtus Lâ—â— enâ—l Sat. 8. I conclude this point with that 1 Sam. 2.30 Them that honour mee will I honour Thinke not to get you honour at the Court that honour is but glasse not by policie Achitophel had as much as any and yet died basely 2 Sam. 17.23 nor by great buildings they will fall downe againe on heapes if the foundation be not laid in holinesse nor by your eloquence Herod could not perswade the silly wormes Acts 12.23 But bee once the children of God Et nil poterunt regales addere manus All the Kingdomes of the earth cannot make thee so honourable I come to the last of the tribe of Benjamin The tribe of Benjamin The Tribe of Benjamin When Moses blessed all the Tribes Deut. 33 1â— he blessed Benjamin thus The beloved of the Lord shall dwell in safetie by him the Lord shall cover him all the day long and dwell betweene his shoulders that was because the Temple should be built in Sion which was in the tribe of Benjamin and in the Temple the Lord would dwell and yet for all this privilege that Tribe was destroyed as well as any others and though destroyed for their sinnes yet some of them saved from whence come two conclusions The one Doct. There is no people so graced with privileges so crowned with blessings so beloved of God but sinne will bring ruine and destruction upon them as it did upon Benjamin That Common weales and Kingdomes have their fals and periods Let Athens Sparta Babylon Nineve and Carthage be witnesses who have at this day no other fences but paper-wals to keepe their memories But what have beene the causes of these subversions most men have beene verie ignorant The Epicure ascribes it to Fortune the Stoicke to Destiny Plato and Pythagoras and Bodin Method 6. to number Aristotle Booke 5. of Polit. Chap. 12. to an asymmetrie and disproportion in the members Copernicus to the motion of the center of excentricke circle Cardanus and the most part of Astrologians to starres and planets But all these have groped in the darknes for if we consult with the Oracles of God we shall finde that sinne is the onely cause why God falls out with his dearest children turnes Cities into ashes ruinates Kingdomes makes States but Ludibria fortunae The mocking stocks of fortune Everlasting monuments of desolation aske of Ierusalem she will tell you that this Doctrine is too true she will not sticke to tell you what she was and whither she is fallen c. So I come to the second argument from fore-knowledge VERS 2. God hath not cast away his people Vers 2 which he knew before Wote yee not what the Scripture saith of Elias how hee maketh intercession to God against Israel
cry and hee heareth them Psal 34.17 as for the ungodly it is not so with them God heareth not sinners Ioh. 9.31 God heareth not the enemies of his servants They looked about but there was none to save them even unto the Lord but hee answered them not 2 Sam. 22.42 God will not heare contemners of his Word and Prophets Though they cry unto me I will not answer them Ierem. 11.11 I may conclude with that of Iohn 9.31 If any man bee a worshipper of God and doe his will him heareth hee But if they pray and he answers not then it is either because hee will encrease their faith and make them pray againe as with the woman of Canaan Matth. 15. or because they aske amisse Iam. 4.3 Yee aske and receive not c. or because they aske not such things as are most fit for God to give I dignesert Deas ut quis à se exiguum petat Monaslic Coosl tut cap 2. Hoc minus esse qaum quodd ceâ—et Regen dare Seaec de Brue si lib. 2. cap. 17. he would not have his servants to beg small matters It was an excellent speech of S. Basil God takes it ill that any one should aske of him a small trifle I finde in Seneca that when the Cynicke begg'd of Antigonus a penny his answer was This to be lesse than becomeâ— a King to give Lastly God many times is more gracious in denying than in granting He gives that often being angrie Dous saese dat watie quod negat pro itius Aug. Epist 21. Explets full concupis entia sed grav tèr casligata impatien tia which he denies being favourable As the Israelites in Numb 11.33 Their lust was fulfilled but their impatiencie grievously punished So God gives them a King but punisht them for desiring him 1 Sam. 8. If then wee will have God to answer us let us first see that wee aske the best things that may honour God most as in Salomon 1 King Orandum ut non tribuatur quod non petitter De Quadragâ—ss Sern 4. 3.5.9 2. Wee must pray that it bee not given which is not well asked for Or thus with Bernard If a man that prayes bee good and the thing desired good then the Lord will answer if thy prayer bee not either fearefull one depth cals on another therefore feare not because of thy miserie 2. Rash and therefore Salomon bids not to be rash to pray Eccles 5.1 3. Lukewatme quae in ascensu languescit whith fainteth in the asoent like him that prayed in the Poet Labra movet met uens audiri Hee moveth his lips as though hee were fearefull to be heard It must not bee like the cold prayer of Augustine Damil i cesi tatem centinentiam sedncâ— modo timebam caim ne n c cito auuires sanâ—res anrâ— lo concupiscontlie qun malebam explirs quan extig ut Aug. Confess lib. 8 cap. 7. Give me chastitie and continencie but not yet for I did feare lest you should quickly heare me and eure me of the disease of concupiscence which I would rather have fulfilled than extinguished The Vse is 1. To teach the wicked not to wrong the children of God lest they cry and complaine unto God of the wrongs they eâ—dure and the Lord answer their cries and grones If they bee wronged and complaine the Lord is bound to heare Vse 1 Exod. 22.23 And if the Lord take the matter into his owne hand He will speake unto you in his wrath and vex you in his sore displeasure hee will breake you in peeces like a potters ves sell and bruize you to powder with a rod of iron The complaint of the servants of God that endure wrong is like Abels bloud that cals to heaven for vengeance Genes 4. And therefore if you would not have the heavens to frowne upon you God to be angrie with you the hammer of his wrath to beat you to ashes take heed you make not his poore servants to complaine of you take one place for all Amos 5.11 12. Forasmuch as you tread upon my poore and take from him the burdens of wheat you shall build houses and not dwell in them plant vineyards but not drinke the wine of them for I know your manifold transgressions and your mightie sinnes you afflict the just you take rewards you oppresse the poore in the gate therefore saith the Lord God of hosts mourning shall bee in all your streets and they shall say in the high wayes alas alas and they call all that can mourne to mourning vers 16. The second Vse is Vse 2 For the infinite comfort of all that be his that when they cry they have a God to heare them when they call they have a God to answer them if they need they have a God to helpe when they mourne they have a God to pitie them when persecuted they have a God to defend them so that we may say with the Psalmist Blessed are the people that be in such a case yea happy are all they that have the Lord for their God Psal 144.15 So I come to the answer it selfe I have reserved to myselfe seven thousand c. Wherein I observe 1. By whom Gods children are kept from falling l. 2. To whom they are knowen and manifest to myselfe 3. From what they were preserved they have not bowed their knees to Baal From the first I may collect this conclusion as Olerian doth Doct. That it is the singular grace of God in corrupt times to keepe a people or some private persons from idolatrie A grace that he affords to none but the elect as Apoc. 13.8 All that dwell upon the earth shall worship the Beast whose names are not written in the booke of life of the Lambe slaine from the beginning of the world and when the Prophet in Isa 1. declaimes against the apostasie and back-sliding of Israel that they were a sinfull nation a seed of evill doers children that were corrupters of others that had forsaken the the Lord and gone backward therefore he would lay her waste Zion should be like a cottage in a vineyard as a lodge in a garden of cucumbers and as a besieged citie yet a remnant whom he by his grace had kept from apostasie must bee kept from the that desolation For except God had reserved a remnant we had beene as Sodome or like to Gomorrha Isa 1.9 So Moses Deut. 32.10 12. He kept them as the apple of his eye that they should not follow strange Gods signifying both how ready man was to follow strange Gods if hee were not hindred by Gods especiall grace and also that they who are kept are most deare to him and are therfore resembled to the apple of his eye And that which makes this grace more manifest is the greatnesse of the danger wherein men live in corrupt times for the greater danger we are in the greater is the grace to bee preserved now there is nothing more
any other thing beside him not any other thing after him as Bernard speaketh 2. In time and season For they that seeke mee early shall finde me Pro. 7.17 3. Sincerely for they that seeke him with all their heart shall finde him Deut. 4.29 4. In the time of grace Whilst hee may bee found Isa 55.6 5. In faithfulnes without Hypocrisie for Hypocrites shall come with their sheepe and oxen to seeke the Lord but shall not finde him for hee hath withdrawen himselfe from them Hos 5.6 And besides the manner we must seeke him for a rightend viz. not our owne praise and glory but Gods Christ for himselfe In which point they offend who seeke Christ because they gaine by him as they in Iohn 6.26 You seeke me not because you saw the miracles but because you eat of the loaves Vt vix quaeritur Iesus propter Iesum Trect 25. in Iâ—hanem he so he thus That Iesus is scarcely sought for Iesus saith Augustine and therfore no marvell if they that deferre their repentance doe seeke and not finde for they seeke not early if Hypocrites seek and not finde for they seeke not sincerely if proud justiciaries seek and not finde for they seeke not in faith But if a man seeke him early as Elkanah and his wife 1 Sam. 1.19 if sincerely with all our heart and soule as Iosiah did Adsiar 〈◊〉 Erâ—â—no sert 2. 2 King 23.25 then that of Bernard will be most true It is more easie for Heaven and earth to passe away than that hee that so seeketh should not finde Facdues est transire calum terram quam lit sic quaerens non inveniat sic petens non accâ—piat sic pulsantium aperiatur In Cant. 3.1 that so asketh should not receive to him that so knocketh should not be opened for this is his word and though earth and heaven should passe yet not an Iota of my word should passe Math 5.18 I conclude the point with that of Bernard in Cant. 3.1 I sought him whom my foule loved but found him not There be three causes that hinders a man from finding God 1. When they seeke not in time he is departed without doubt when he cannot bee found this earlie is the acceptable time 2. If negligently 3. Because not as she ought shee sought him in her bed but hee is risen he is not here Doe you seeke the valiant one in a bed Quaeris in licto fortem in lectulo maâ—nuâ— in stabulo gloâ—â—ficatls Aug Conf. lib. 4. chap. 12. Quaerite quod quaeritâ— sed non ubi quaeritu luce intenebris vitam inregione mortis non est illic him that is great in a little bed him that is glorified in the stable no no saith Augustine Seeke what you seeke but not where you seeke light in darknesse and life in the region of death it is not there So I come to the second part of the proposition The election hath obtained it But the election hath obtained it It is a Metalepsis the abstract for the concrete as if he should say though such as seeke for life in their owne righteousnesse cannot finde it yet they that seeke it in faith cannot misse of it and who are these all that were eternally elected and he saith that the elect have obtained it already to note that it is as sure as if they were in full possession I will take the verie purpose of the Apostle for my conclusion A man once elected shall certainely be saved Doct. A point which I use to build upon these foure props against all the contrary windes of Popish opposition as above and so I come to the third clause in the proposition The rest have beene hardned And the rest have beene hardned I meet with it againe in the next verse where I shall shew you in what sence and how farre God is said to harden and to will sinne and yet be farre from being author of it In the meane time see the meaning of the word and one doctrine In the greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar and Erasmus translate they are blinded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is asmuch as to change into a stony hardnesse and amongst Physicians is asmuch as to harden with an overgrowne-thicke skin as much as the brawne or hardnesse of a mans hands or feet by much labour And in the Hebrew the word sometimes signifies to harden that it cannot bee bent and notes 1. a naturall malice and hardnesse 2. a contracted hardnes under this understand both that hardnes when of soft a thing is made hard when of hard is made harder as iron hard of it selfe yet softned with fire and then put in cold water is harder than before Sometimes it signifies to aggravate as if the heart were then hindred with some great weight that it could not lift up it selfe to contemplate the workes of God and embrace grace when it is offered In Isay 6.10 It is applied to the eares of men when the hearing facultie is hindred by the accesse of some vitious humour either within or without it that it can either not at all or hardly perceive any sound what kinde of hardnesse this is viz. that it is not of the hands or fingers but of the eyes the eares the heart will appeare in the two next verses out of Isay and David So I come to Doctrine Induration and hardnesse of mans heart is a fearefull signe of reprobation for whereas in reprobation there bee two acts 1. Affirmative 2. Negative The affirmative hath two degrees the one a just induration 2. An ordaining to punishment and where there is the one it is to be feared the other will follow and therefore you read not in Scripture that any people were hardened but surely destruction followed In Iosh 11.20 when some of the Hivites that inhabited Gibeon made peace with Israel it came of the Lord to harden the hearts of the rest to the intent that they might be destroyed and have no mercie shewed to them So it is said of Sion King of Heshbon Deut. 2.30 that when he would not let Israel passe by him The Lord hardened his spirit and made his heart obstinate because hee would deliver him up to bee destroyed So it is said of Pharaoh in Exod. 7.4 Hee shall not hearken but his heart shall be hardened that I may lay mine hand upon Aegypt So that when God hath a purpose to proceed to judgement against wicked men he lets them alone to worke ungodlinesse to live in disobedience to be hard-hearted and obstinate in sinning as in the sonnes of Eli they obeyed not the voice of their father viz. God left them and gave them not grace to hearken because he meant to slay them 1 Sam. 2.25 and all this is not meant of that hardnesse which is naturally even in the best for God many times takes away that hardnesse and gives hearts of flesh that may bleed and
reliquisset filium Bucholcer in Ann. Dom. 181. Hist nat lib. 34. cap. 8. Antoninus had beene happie if he had left never a sonne Sometimes in their wits which God turnes as the edge and point of a weapon against themselves such was the wit of Achitophel And Plinius reports of one Perillus an Athenian who framed for the Tyrant Phalaris a brazen Bull wherein men being tormented should low like Oxen not speake like men his wit proved his death for himselfe was the first that died in it Sometimes in their wealth hee makes the rust of it to bee a witnesse against them and to eat their flesh like fire Iam. 5.3 There is since Adams fall in everie creature a poyson and a curse Since God cursed the earth which to a good man is taken away and all that hee hath is sanctified by the word and prayer 1 Tim. 4.5 But the wicked because no wicked man can pray have alwayes the curse and poyson with it So I come from the judgement on their tables to the eyes and backes VERS 10. Vers 10 Let their eyes bee darkened that they see not and bow downe their backes alwayes WHat an heavie judgement this is you may perceive by the former there is laid for them a snare a trap a stumbling blocke this were fearefull enough though they had eyes to looke well about them But to have these snares laid for them and they want eyes to see them is most miserable though there bee snares laid and a man have eyes to see and looke about hee may prevent them The speech is metaphoricall borrowed from the body and applyed to the soule and the judgment here meant is not corporall but spirituall namely the depriving of the minde which is the eye of the soule of all spirituall understanding in heavenly and divine things belonging to Christ and his kingdome of all sound judgement and discretion to discerne betweene truth and falsehood right and wrong good and evill And conrrariwise the darkening of it with the mistie fogs of palpable ignorance and the yeelding of them up to a reprobate sense whereby they should become as unable to discerne the mysteries of Christs kingdome notwithstanding the light of the Gospell shining clearely round about them as a blinde man to judge of colours when the Sunne brightly shineth in his chiefe strength Now this judgement is expressed rather in a borrowed than plaine and proper speech to make them more sensible of the weight and terriblenesse of it seeing men naturally are more quicke in discerning corporall than spirituall punishments and are more affected with the blindnesse of the body than of the minde though this bee incomparably the greater and heavier judgement Whence first observe That one sinne voluntarily committed 〈…〉 is necessarily attended with another as the just punishment of it Because the Iewes willingly winked when the Sunne of righteousnesse which as the Prophet speaketh did arise unto them bringing healing in his wings so as they would not see him notwithstanding hee so cleerely shone unto them both in his doctrine for never man spoke as hee spake and in his miracles which none could doe but he that was equall with his Father therefore the Lord gave them up to the blindnesse of their mindes so as they could not though they would see the light of the Gospell and the wayes of salvation revealed by it Because Nebuchadnezzer having the understanding of a man carried himselfe like a furious beast towards God and his people even as a raging Lion tearing them in peeces and treading them under his feet therefore his reason was taken from him and so becomming bruitish hee was driven out from amongst men to consort with beasts Because the Israelites would not heare Gods word in the mouth of his Prophets therefore hee threatens to send such a famine of the word that they could not enjoy the spirituall Manna 〈◊〉 12. though they did run from one end of the Land to the other to seeke it The unprofitable servant that will not use the talent when he hath it shall be deprived of the verie possession of it so as hee shall not bee able to use it though hee would Vse Which should move us to make high account of Gods ordinances whilest we enjoy them and embrace the truth of the Gospell with ardent love walking in the light thereof in all holinesse of conversation whilest it shineth unto us lest the Lord in his righteous judgement cause our Sunne to set at noone-day and leave us to grope in that Aegyptian darknesse of Poperie and superstition and because we will not retaine the love of the truth that wee may bee saved doe send us strong delusions that wee shall beleeve lies as the Apostle threatneth 2 Thess 2.10 11. Secondly observe from hence 〈◊〉 That God punisheth them who resect and persecute Christ with spirituall blindnesse so as they doe they know not what and goe they know not whither Thus the Priests and Pharisies refusing to retaine Christ as the Messias and Saviour of the world were so blinded in their understanding that though this Sun of righteousnesse shined unto them most cleerely both in the light of his doctrine and divine miracles yet they neither could nor would discerne and acknowledge him Yea being utterly blinded with bruitish rage they take occasion by his miracles the more to traduce and slander him saying This fellow casteth out Devills by Beelzebub the Prince of Devils Matth. 12.24 Yea even to persecute him to the verie death for when hee had raised Lazarus from the dead though their consciences were convinced with the â—â—â—acle yet presently they conspir his death Ioh. 11.47 And surely they must needs be bruitishly blinde that reject Christ seeing be is the light of the world and they who are opposite to him must needs live in darknesse and shadow of death He is the wisdome of his Father and in him are hid all the treasures of wisdome and knowledge Col. 2.3 And what then can bee in those that maligne and refuse him but blinde furie folly and madnesse The which should serve for the terror of all those that oppose and persecute Christ Vse 1 either in his truth or in his members seeing hereby they bring upon themselves this blindnesse of minde which is above others a most fearfull judgement So Deut. 28.28 29. The Lord shall smite thee with madnesse and blindnesse and astonishment of heart And thou shalt grope at noone-dayes as the blinde gropeth in darknesse And how great this punishment is wee may in part discerne if wee compare it with bodily blindnesse which neverthelesse is incomparably lesse evill than it For like the blinde man hee that wanteth the light and sight of the minde cannot guide himselfe in his wayes but is ready everie step to erre and goe astray into the by-wayes of error and sinne he is apt to stumble at everie stone of offence that lieth in his way and so to fall into ruine
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
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
their paine and griefe never so violent they shall not dye under it The Poets faine of Prometheus that for some miscarriage hee was tyed to the mountaine Caucasus with a Vulture gnawing upon his entrals And as Natalis Comes hath it Pascitur immortale jecur quantum luce volucris carpserit tantum huic misero nox una reponit Natal Com. Myshol lib. 4. cap. 6. Quae non carpit heâ—bam sedpascit ut sempèr renascatar ad pastum itainsernus non consumit hominem sed assligit ut homo temper vivat ad mortem Inno â—ent Serm. 2. Frunt passibilia jâ—amâ—rrupribi lia Tb. Aqen quaest 7. art 11. Mortsine morte sinu siac fine Greg. Moral lib. 9. cap. 54. His immortall liver still receives nourishment and how much the Fowle might have torne away by day so much one night restores to this miserable wretch Innocentius compares it to a sheepe which plucketh not up the herb but feedeth that it may alwayes spring againe to pasture so hell afflicts a man but consumes him not that man may alwayes live neere to death They shall be passible but incorruptible saith Aquinas Their worme dieth not their fire never goeth out saith our Saviour Marc. 9.44 Death without death end without end saith Gregorie To proceed in the person there bee three points I meane to insiston 1. Who was this deliverer 2. From what wee are delivered 3. By what price and ransome The person who is the Sonne the second person but not excluding the Father and Holy Ghost for Creation Redemption Sanctification are common to all for the Father redeemes by sending the Sonne Ioh. 3.17 sanctifies 1 Thess 5.23 The verie God of peace sanctifie you thorowout And the Son creates By him all things were made Ioh. 1.3 and sanctifies for he is made unto us wisdome sanctification and redemption 1 Cor. 1.30 and Ephes 5.26 He gave himselfe for it that â—ee might cleanse and sanctifie it by the washing of water through the word So of the Holy Ghost these workes upon the creature are undivided but with this order and method The Father doth all things of himselfe but by the Sonne and by the Holy Ghost The Sonne doth all things but of the Father by the Holy Ghost The Holy Ghost doth all things but of the Father and of the Sonne by himselfe There is no doubt but this was Christ From whence the Conclusion All hope of our deliverance from the tyrannie of sinne and paines of hell Doct. depends meerly upon the Sonne of God Who shall deliver mee from this body of sinne I thanke God through Iesus Christ our Lord. Rom. 7.25 We are dead in sinnes and trespasses by him must be quickened We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hand-writing hee must take it out of the way and naile it unto his crosse wee are subject to the powers of darknesse He hath spoiled principalities and powers and triumphed over them in his crosse Gol. 2.14 Derad 1. lib. 7. 15. Livie reports of Marcus Curtius a noble and worthy Romane that there being a strange vault or Chasma in the chiefe Market-place of all the Citie when it could not bee stopt with continuall casting in of earth they consulted with their Prophets and the answer was that it would not bee closed untill the best thing in all Italy were cast into it he leapt into the gulph devoting himselfe for the safetie of the Citie so our Saviour c. When Israel in the wildernesse loathed Manna the Lord sent fierie serpents which stung them in so much that many of them died in the end God prescribed to Moses a remedy and cure That hee should make a sierie Serpent of brasse and set it up for a signe that whosoever was bitten should looke upon it and live Numb 21.8 A type of Christ whose arme hath broken the head of the old Serpent and by his exaltation upon the crosse hath taken away the sting of death which is sinne 1 Cor. 15. This type and the antitype is notably fet downe by S. Iohn Chap. 3.14 As Moses lift up the Serpent in the wildernesse so must the Sonne of man bee lift up that whosoever beleeveth in him should not perish but have eternall life If Lazarus bee in his grave of earth it is he onely that can say Lazarus come forth Ioh. 11.44 If Hierome be in his grave of sinne it is he onely that can say Epist 5. ad Flovent Hierome come forth And this is the exposition of his name as the Angell gives it Matth. 1.21 Thou shalt call his name Iesus for hee shall save his people Hence are given to him the names of Redeemer 1 Cor. 1.30 of Saviour Him hath God lifted up to bee a Prince and Saviour Acts 5.31 And here the Deliverer in the words of my Text. Hence is that prophecie of Christ O death I will be thy death O grave I will be thy destruction Hos 13.4 O mors te morte meâ interimam O death I will be thy death by dying saith Zanchius on Hosea Whence we may learne 1. Vse 1 That no man is able to answer God for any one of his sinnes If God should dispute and take a strict account of mans doings he could not answer one of a thousand Iob 9.3 If thou Lord shouldest marke iniquities who could abide saith David Psal 130. Everie sinne is mortall and killing and therefore there is no more possibilitie to remove one sinne than for a dead man to raise and revive himselfe againe 2. Vse 2 The vanitie of Popish satisfaction The Trent Councell under Iulius the third Sess 4. Of the workes of satisfaction Chap. 10. Can. 12. a Si quis dixerit totam poenam simul cum culpa remitsi semper à Dcoonathema sit Concil Trid. apud Chemnie part 2. If any shall say that the whole punishment together with the fault is forgiven of God let him bee accursed Grounded as I suppose upon some hyperbolicall speeches of the Fathers as of Origen who cals satisfaction b Praetium quo peccata redimuntur Orig. super Levit. Hom. 15. A price whereby sinnes are redeemed Of Cyprian c Sordes post baptismum contractae ablunntur eleemesynie Cypr. de Elcemos Sect. 1. Filth contracted after baptisme is washed away by almes Of Ambrose d Peccata satisfactionibus expiari Ambr. Epist ad laps virg Sinnes are expiated by satisfactions Of Augustine e Propitiandus Per eleemosynas est Deus August Enchir. ad Laurent cap. 70. By almes is God to bee pacified And it is wonderfull to see how the Schoole-men goe mad in the point Aquinas saith that a man may f Supplem par 3. quaest 12. art 3. vindicare divinam vindictam compensare divinam offensam deliver from Gods vengeance and may recompence God offended and makes the satisfaction equivalent to the wrong done per aequivalentiam non quantitatis sed proportionis etiam pro alienis peccatis by the equivalencie not
entertaine not embrace not his word are Gods enemies who must bee destroyed as appeares by the closure of the Parable Luk. 19.27 In Apoc. 11. it is one marke of Antichrist that hee shall make warre with Gods witnesses and put to death them that can shut the heavens vers 6. In Apoc. 12. there is mention of a Woman cloathed with the Sun and the Moone under her feet and upon her head a crowne of twelve Stars with this Woman they that made war are Dragons who cast venome on them that keepe the Commandements of God and have the testimony of Iesus Christ vers 17. There is a Text 1 Thess 2.15 16. that tels us of some who killed the Lord Iesus and their owne Prophets who forbid to preach that men might be saved and what is the reason that they might fill up the measure of their sinnes and what is their condition miserable they are enemies and the wrath of God is come upon them to the utmost And when Paul shewes how Alexander the Copper-smith was enemie to God and goodnesse and wishes Timothy to beware of him hee gives this as the reason of all he with stood our preaching sore 2 Tim. 4.15 And it stands with reason First Reason 1 while a man refuses and strives against the Gospell hee refuses the word and message of reconciliation 2 Cor. 5.19 And therefore continuing unreconciled stands still in the condition and state of an enemie Secondly Reason 2 he evill entreats the Ministers of the Gospell who are Legats and Embassadours sent to treat of peace and to desire reconciliation 2 Cor. 5.20 and therefore continues an enemie Thirdly Reason 3 the preaching of the word is Christs golden Scepter under which all his subjects must bee ranged it is the rod of his power The Lord shall send the rod of his power out of Sion Psa 110.2 By which all his sonnes and children must be corrected and tutoured It is Gods Law by which all that love him must be governed it is his easie yoke which all that be his must take upon them and beare Matth. 11.29 The Vse is Vse 1 First to condemne all Iewes Turkes Papists Vnderminers and Persecutors of the Church who though they thinke that they doe God good service yet in truth are enemies to God God loves his Word and Gospell as himselfe nay hee loves and respects the verie places where it is taught as Psal 87. The Lord loveth the gates of Sion more than all the dwelling of Iacob And the more he loves it the more hee hates the contemners of it Secondly Vse 2 if they bee Gods enemies wee are not to be their friends wee must not bee familiars with them for feare of infection when Israel was mingled with the Heathens that hated the Gospell they learned their workes Psal 106.35 They are like Iacobs Poplar rods like the two rivers in Mercator Axius and Aliacmon Mercat Magin Geograph like the two fountaines in Spaine whereof Maginus 1. Omnia injecta respuit refuses all that is cast into it 2. Omnia injecta sibi assimilat makes all things cast into it like to it selfe The danger is noted by Salomon Prov. 6.27 and by the sharpe speech of Iehu the Prophet to Iehosaphat who when Ahab askt him to joyne with him against Ramoth Gilead made this reply I am as thou art my people as thy people 2 Chron. 18.3 But what saith the Prophet Wouldest thou help the wicked and love them that hate the Lord therefore is Gods wrath upon thee 2 Chron. 19.2 Audi sabulam non sabulam Euseb Eccles Hist lib. 4. c. 20. Heare a fable not a fable saith Eusebius speaking of a young man whom Iohn the Evangelist commended to an ancient Bishop to be entred and instructed but falling into bad company was perverted as appeares in the Historie Therefore is the exhortation of the Apostle Wherefore come out from amongst them and touch no uncleane thing 2 Cor. 6.17 Love not those that love not God and his truth Thirdly remember how God for many hundred of yeeres hath beene enemie to these Iewes for contempt of the Gospell and punished them both with spirituall and bodily punishments and captivitie and for as much as wee professe our selves to be Christs subjects and servants Let us suffer no evill lusts to ruler and reigne in us otherwise we shall bee slaine before Christs face Luk. 19.27 Bruized with a rod of iron Psal 2.9 Never enter into this rest Heb. 3.11 And so I come to the third branch of their present condition which is either the scandall and offence which the Iewes take or the opportunitie that God takes to doe the Gentile good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your sakes For your sakes Because the Gentiles are accidentally the cause why the Iewes hate the Gospell and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as in vestram utilitatem cedit it fals out for your good saith Th. Aquinas on this place The first thing that I observe is how God workes good for the Gentile out of the Iewes sinne and contempt of the Gospell God never gives way to any evill Doct. but hee workes good out of it as vers 11. Secondly God works for his servants by contrarie and unlikely meanes ibid. Thirdly God takes all occasions to doe his people good ibid. I come from their present condition which I have shewed to be miserable enemies to their future condition which I shall shew to be hopefull They are beloved for the fathers sakes The Conclusions may be these 1. Doctrines The promises made unto godly fathers belong to their children also 2. Gods promises shall bee fulfilled to some of the children though not to all 3. Children of faithfull parents are holy and beloved for the promise made unto their fathers See vers 16. 4. God in his elect doth not consider what they deserve nor respect them according to their present unbeleefe but consider what hee hath promised to Abraham and to his seed Therefore we must not despaire for our salvation depends not on our deserts but upon Gods decree I come to a second reason VERS 29. Vers 29 For the gifts and callings of God are without repentance THe purpose of the Apostle is to prove Exposition that God loves this Nation and therefore will call them home The reason is drawen from Gods love which is immutable from Gods purpose which is unchangeable By gifts understand not all things that God gives unto man for some he takes away Take from him that one talent Matth. 25. But those which flow from the grace of election as remission of sinnes faith fanctification perseverance salvation By calling understand not externall and outward calling but the internall which is alwayes effectuall which is his calling according to purpose proper onely to those who were from eternitie elected and shall eternally be saved as Rom. 8. But it is said Gen. Object 6.6 The Lord repented that he bad made man And Ierem.