Sabbaths hee will bring to passe what hee hath threatned and set a fire in thy gates as in Ierusalem Ierem. 17.27 If you will not help the Armies of God yee shall bee cursed like Meroz Iudg. 5.23 Your sinne will finde you out though you be never so covertly hid as Moses told Reuben and Gad Numb 32.23 and when once you are found out and started evill shall hunt you and chase you till you bee destroyed Psal 140.11 What shall we doe miserable men in that day when the Lord shall come in a flame of fire Quid sacien us in ilid dâ—e miseri quando dominus igneus vencrit cadentibus slelliâ— Sâ—l in teneâ—â— as Lunain sanguinem mutabitur montes lit ceral quesâ—â—nt mare siccabitur quando peccatores dâ—cent montibus Cadite super nos tegite 〈◊〉 quaâ— dovocabunt homines moâ—tem non veniet vocata Hiâ—â— Epist de Scâ—â—â— Legis Tom. 4. the Starres falling the Sunne shall be changed into darknesse and the Moone into bloud the mountaines shall melt as wax the sea shall be dried up when sinners shall say to the mountaines fall upon us cover us when men shall call to death and death being called shall not come saith Hierome And so I come from the assurance and securitie this is my covenant to the grace covenanted or promised I will take away their sinnes These words have in them first a person secondly an action take away thirdly the matter removed I will this time goe but to the person I. It is proper to God alone to forgive and pardon sin It is the Lord the Lord that forgives iniquitie transgression and sinne Doct. For so God describes himselfe to Moses Exod. 34.7 It is hee that is a just God and Saviour from sinne and besides him there is none other Isa 45.21 It is our heavenly Father that forgives trespasses Matth. 6.14 Who can forgive sinne but God onely Mark 2.7 I say no more but as Nathan said to David when hee confessed his sinne and said I have sinned against the Lord The Lord hath put away thy sin thou shalt not die 2 Sam. 12.13 The Reason Reason 1 First because sinne is committed onely against the Law and Majestie of God and as for the offence against the creature it is no more but an iujurie wrong or trespasse for in sinne there bee two things 1. The evill or obliquitie of the action 2. An hurt or detriment arising unto man by the action The evill of the action or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crossing the Law of God is the sinne properly and the remission of it is in God only But the hurt or detriment by that trespasse falling upon man in goods body name a man pardons without impeachment of Gods honour Thus then doth man forgive when he remits the harme that ariseth together with all anger and revenge But Gods forgiving is an absolving from the sinne it selfe as he himselfe speakes I even I am bee that puts away thine iniquities for mine owne sake Isa 43.25 It is I that put away thy transgressions as a cloud and thy sinnes as a mist Isa 44.22 God sometimes forgives the sinne when man forgives not the wrong and man sometimes forgives the wrong when God forgives not the sinne as Stephen Secondly Reason 2 the breach of humane precepts or doing of any thing against a man is no sinne unlesse it doe withall imply and include the transgressions of the Commandement of God Thirdly Reason 3 God takes away not onely the punishment as men in outward punishments partly can doe but also removes the guilt and corruption of nature which none else can doe Fourthly Reason 4 Gods power and authoritie is most absolute independant and cannot by any other be prevented or hindered from giving and granting of pardon to his sonnes and children And from hence let us learne First Vse 1 that seeing God hath made promise of forgivenesse of sinnes to the Iewes a promise to reconcile them by the covenant of grace let us not despaire of their salvation but set our selves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as fellow-workers with God to helpe and set forward and to hasten their conversion that there may be one shepherd and one sheepefold as our Saviour speakes in Ioh. 10.16 And of all meanes to doe them good there is nothing more available than their observation of our good life who professe Christ that will worke when the word doth not 1 Pet. 3.1 2. Essicacior von bonioperu quà m elegantis serâ—onu Illius Doctoris libenter audio vocem Bâ—â—n sâ—p Cant serm 59. Horat. de art poetic Aug. confess lib 9 cap. 9. The voice of a good worke is more effectuall than that of an elegant speech I willingly heare the voice of that Teacher c. saith Bernard Si vis me flere dolendum priùs ipse tibi Thou must first grieve thy selfe if thou wilt have mee to weepe S. Augustine reports that his mother Monicha won her Patricius from being an impure Manichee by her prudence manners and chastitie Let us follow the rule of Christ Matth. 5.16 Let your light so shine before men c. Let us behave our selves among them as S. Peter wisht them once to behave themselves among us Have your conversation honest among the Gentiles that they by your good works which they shall see may glorifie God in the day of their visitation 1 Pet. 2.12 Capat artis est docere quod sacis Hier de re monach ex Cicerone The principall of an art is to teach what thou doest saith Hierome Secondly Vse 2 I might hence confute all superstitious persons proud pharisaicall Papists who seeke for righteousnesse of a sinner and the pardon of sins not only from Gods mercy in Christ but from humane satisfactions indulgences purgatory fire prayer for the dead and humane merits But I will not spend my time in taking out the stinke of these popish channels my conclusion is Vse 3 That seeing God only can forgive it let us become suiters unto him only to pardon it let us confesse it for confession must goe before remission It is excellent Psal 32.3 While I held my tongue my bones consumed while I cried all the day long Tacui and yet clamavi I held my tongue and yet I cried Tacuit unde proficeret clamavit unde desiceret tacui confessionem clamavi praesumptionem saith Augustine He was silent in that whereby he might profit himselfe he cried out whereby he failed I kept silent my confession I uttered my presumption all this while my bones consumed At last he bethinkes another course I confessed Agnâ—scit peâ—â—ator ignoscit Deus and thou forgavest The sinner acknowledgeth God pardoneth Before confession no comfort after confession no punishment Let us leave them let us hate them and pray for the pardon of them spare not to speake lest wee spare to speed but cry with the Publican God be mercifull to mee a sinner let us
to powder with a greater fall and therefore small cause to reioyce in that In their wealth alas this is but their opportunitie to sinne and strength to doe evill and power to worke mischiefe and liberty to heape sinne upon sinne and wrath against the day of wrath and what cause to reioyce in that when they are in the midst of their friends in the midst of their wealth in the height of their honour in the prime of their strength then are they though they know it not in the midst of the snare in the midst of their danger they are snared and know it not Deproviden Lib. 7. entrapt and feele it not they are intoxicate with that herb that Salvianus mentions that makes them laugh at the point of death Secondly Vse 2 see how sinne changes the condition and property of every thing that the wicked hath and wherein hee delights from a blessing upon him to a snare to choake him from being a help in the way it becomes a stumbling blocke to overthrow him It alters the property of the word preached unto him that in it selfe is the savour of life but to him the savour of death 2. Cor. 2.16 In it selfe the fountaine of wisdome This is your wisdome and understanding Deut. 4.6 But to a blinde Iew it is a stumbling blocke and to the wicked Grecian the preaching of Christ is but foolishnesse 1. Cor. 1.23 It alters the condition of the heavens which of themselves doe drop their dew and of the earth which of it selfe doth bring forth fruit but sin makes the one as brasse and the other as iron Deut. 28.23 It alters the nature of goods and makes those that in themselves bee blessings to be the incentives of sinne and the occasions of falling and therefore if we would have ioy in any thing that we possesse if a blessing upon what we have and not snares and traps to intangle us let us put off our sinnes labour to be in Christ for then onely have we them in the right use then will they bee blessings and not snares to us Secondly I observe out of Beza That as unhappy birds are there ensnared lose life where they seeke to uphold it So doe these Iewes they lose life where they seeke it they seeke it in the Law wherein they are ensnared and there lose it Doct. The point is They that seeke life in the Law shall finde destruction the righteousnesse whereby we are saved is the Lord Ier. 23.6 This is the name whereby you shall call him the Lord our righteousnesse not essentially as Osiander but effectually in him have wee righteousnesse Isay 45.24 It is the imputed righteousnesse of Christ apprehended by faith whereby we obtaine life Rom. 4.24 And therefore Paul praies that hee may not be found in his owne righteousnesse but clothed with the righteousnesse which is of God through faith and therefore durst not appeare in the righteousnesse of the Law Phil. 3.9 In Christ there is purity of nature answering for our corrupt nature Secondly integrity and obedience answering for our disobedience Thirdly merit and passion that takes away our curse and torment none of these can bee found in the Law but the Law is an unsupportable yoake which neither we nor our fathers could beare the strength of sinne 1. Cor. 15.56 the ministration of damnation and death 2. Cor. 3.7.9 how then can they finde life in it And though Bellarmine say stif Lib. 2. that this proposition Christs impâ—ted righteousnes is ours is never read neither in Scripture nor Father yet as we have before shewed it is a meere untruth The use is to confute the Papist Vse 1 who would have us to finde life in our inherent justice yet touching this they agree not among themselves some making actuall justice some habituall to be the cause the other two bee paralells with this and therefore I come to the last For a recompence Doct. It yeelds a double note 1. God repayes wrong done to Christ and his members in the same kinde that they were done They wronged and used him unkindly in his meat they gave him gall to cat they gave him vinegar tod inke mingled with gall Matth. 27.34 And as they use Christ so they used David before who was a type of Christ Psal 69.20 21. And now the Lord payes them in the same kinde their table is a snare and a net to take themselves The Iewes had a Law Levi. 24.19 20. If a man cause a blemish in his neighbour as he hath done so shall it bee done to him Breach for breach eye for eye tooth for tooth such a blemish as hee hath made such shall bee repayed to him Like to this is that of the Apostle 2 Thess 1.6 It is a righteous thing with God to recompence tribulation to them that trouble you His qui vos 〈◊〉 â—nt â—uj steâ—am rependet â—ictionem * He repayeth just affliction to them that afflict you unjustly saith Zanchius It was one of the Lawes of the twelve tables a nong the Romans Simembruâ— pit moum vâ—â—ssim â—um membrum Aut. Geliu 20. Cap. 1. Aâ—sta Etl Lib 2. Cap. If hee hath broken my member in like manner let his member bee broken And the Pythagoreans call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply just But these were but temporall recompences but God will pay affliction with eternall affliction and though this may seeme hard that God should afflict them for ever who afflicted his sonne and servants but for a while yet it is quite contrary for God in punishing doth not so much respect the action which is temporall as the object against whom it is done who is that eternall and immense good Secondly the will of sinners which is for ever extended with their malice for if they did still live they would still persecute them Let them therefore see what they doe who persecute the innocent Vnto these let mee adde a most pregnant example of Adonibezok in Iudg. 6.7 Israel pursued Adonibezek and caught him and cut off the thumbs of his hands and his feet And Adonibezok said Seven kings having the thumbs of their hand and feet cut off gathered bread under my table as â—ave done so hath God rewarded me thus is that of Christ fulfilled With what measure you mete unto others it shall be measured unto you â—gâ—ine Matth. 7.2 and that of Habac. 2.8 Because thou hay spoyled many nations all the remnant of the peopl shall speile thee Take heed of wronging the people of God by disgraces by oppression by impoverishing them lest God in the same kind reward you seven fold into your bosomes 2. The Lord doth punish the sinnes of men by the best things that they have Sometimes by their children Doct. as Eli 1 Sam. 2.22 And Davids sin in Amnon and Thamar and Absalom but especially wicked men that they may say as it was said of the Emperour Antoninus Antoninum fuisse soelitem si nullum
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
confesse with David mourne with Ezekiah weepe with Peter fall at Christs feet with Mary wipe them with our haires and kisse them with our lips and cry Lord be mercifull to mee a sinner And so I come from the person I to the action take away I will take away their sinne In the former verse he will turne away iniquitie in this verse he will take it away the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an â—â—nusuall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to take away that which troubles and hurts to note that When God forgives sinne he takes it quite away Doct. that it can hurt no more for God will not remember it any more as Ier. 31.34 I will forgive your iniquitie and remember your sinnes no more He will not remember to object it to punish it to condemne us for it He doth not so take it away ut non sit that it may not be sed ut non regnet but that it may not reigne as Augustine Aug. de coniâ—g concupisâ—en lib. 1. cap. 21. When he brought Israel into Canaan he did not cast out all the Canaanites still some of them dwelt in the land but were made tributaries and brought under subjection Iosh 17.12 13. which is by Hierome in many of his Epistles morally applied unto sinne in a man regenerate Velis nolis habitabit intra fines tuos lebusaeus Whether thou wilt or no the Iebusite shall dwell within thy borders but it is made tributary brought in subjection and made serviceable for the true Israelite First for the continuall exercise of his faith to make him warre and fight the good fight of faith against it Secondly to make him still keepe his armour about him lest he should be surprised unawares when men have no enemies they put off their armour Thirdly to worke humiliation in regard we must still carry sinne about us and cannot be rid of it still a Dalilah to solicit us and we cannot avoid her Fourthly to move us to have recourse unto God that he would weaken it and pray unto God that he would pardon it Thus God alwayes works good out of evill turnes poyson into an antidote Lib. 1. dist 46. as Lombard God in forgiving sinne takes it quite away Conclusion that it shall never be remembred As farre as the East is from the West so farre hath he set our sins from us Psal 103.12 He subdues our iniquities and casts all our sins into the bottome of the sea Micah 7.19 If he suffer any remembrance of it to remaine it is for our greater good and his greater glory And so I come from the phrase of taking away to the spots and staines which are washt away and cleansed I will take away their sinne Here is the happinesse of Iew and Gentile and here is the glory of our redemption by Christ here is the peculiar prerogative of the Church that our sinnes are pardoned and the punishment removed and taken away This was Iohns message he should goe before Christ and prophesie of salvation by the remission of sinnes and the great benefit at the day of refreshing is the putting away of sinne Act. 3.19 And this is the great cause of the Churches rejoycing because he forgives all thine iniquities heales all thine infirmities redeemed thy life from death and crowned thee with mercy and loving kindnesse Psal 103.3 4. 1. Reason 1 This belongeth only to the beleevers and repentant as appeares by comparing Ioh. 3.16 with Act. 3.19 all unbeleevers all impenitent persons are excepted for albeit God beare long with them he is but fetching his stroke the farther and the end of them will be that in Ioh. 8.24 Except yee beleeve and amend yee shall die in your sinnes Marke the incomparable happinesse of the godly Christian beyond others the wicked is all the time of his life like to a greene bay tree Psal 37.35 but suddenly I went by and sought him but his place could not be found But vers 37. Marke the iust man for his end is peace he may be all the time of life like a tree in the dead time of winter without sap lease and beautie but as it is 1 Cor. 15.19 If in this life only wee have hope in Christ wee are of all men most miserable Hence First Vse Ministers must learne not to propose remission of sinnes to all in generall but to such as beleeve and repent Secondly it reproves Philosophers who sought blessednesse in honours pleasures morall actions and not in Christ by faith Thirdly Iewes and Iusticiaries who seeke it in their owne works And so I come to a second confirmation of the mysterie in the vocation of the Iewes VERS 28. As concerning the Gospell Vers 28 they are enemies for your sakes but as touching the election they are beloved for the fathers sake IT is taken from the dignitie of the Iewes Exposition though enemies of the Gospell for your sake yet are beloved for the fathers sake therefore hee will restore and call them As if he should say They are indeed enemies yet doth not Israel cease to be a nation deare unto God because God once elected them the infidelitie of some cannot frustrate Gods election because his gifts be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance and if the vigour of election be yet in the nation then must we hope for their conversion at some time or other That 's the argument I come to expiscate the meaning of the words They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies which some referre to God they be hated of God as Origen followed by Paraeus and Beza some referie it to Paul and the Church as Chrysosâ—ome Theod. and Luther as if he should say They are mine and your enemies because of the Gospell which we preach Or thus Propter Evangelium quod aâ—nunciaâ—us They are enemies while they continue in unbeleefe but shall be loved when they are converted Or thus It is meant of divers sorts of Iewes they are enemies among them who spurne against the Gospell they beloved who are the remnant according to election Or thus It is not meant of particular men but of the whole nation which at that time seemed to be rejected because of unbeleefe but was not utterly cast off in regard of Gods election and the promise made to their fathers So then these are not contrary The Israelites are enemies and hated The Israelites are not enemies but beloved for first contraries must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the same but these are not the enemies being such of them as beleeve not the beloved such as are elected Secondly contraries must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same respect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at one and the same time but the Iewes are enemies and yet beloved both in divers respects enemies for the Gospell beloved in respect of election and this at divers times enemies in the time of their unbeleefe
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
point which may bee built upon the immutabilitie of God 2. Vpon Christs keeping of the elect 3. Vpon Christs testimony Ioh. 10. 4. Vpon the sealing of Gods covenant Vnto these I may adde the authoritie of Augustine a Si quispiam eleclorum pereat tum fallitur Deus sed nemo corum perit quia non fallitur Deus Aug. de corrept gratia cap. 7. If any of the elect should perish then God is deceived but none of them perisheth because God is not deceived b Herum si quispiam peroat vitto bumano vincitur Deus sed nemo eorum perit quia xulla re viâ—citur Deus If any of these should perish God is then overcome by humane vice but none of them perisheth because God is overcome by nothing And against the Romanist I oppose their owne Espencaeus on 2 Tim. pag. 51. citing that of Augustine of catechizing the simple chap. 11. out of that Ierusalem there was not any that perished And Lombard Non potest utrumque esse c. Distâ—â—ct lib. 1. dist 40. Both these cannot bee true that any should be predestinate and not saved And Aquinas Part. 1. quaest 23. Art 3. One predestinate may die in respect of himselfe in a mortall sinne yet not in supposition or in a compounded sense And againe Quaest 24. Art 3. They that are written in the booke of life can never be blotted out The Vse is Vse To stay the trembling and fearefull hearts of many of Gods people in the day of temptation for though they fall yet shall they rise againe The most just man falleth seven times and riseth againe Prov. 24.16 The dearest of Gods servants may sinne as Peter did and as David and yet be pardoned and received to mercie againe Yet observe a difference betweene to sinne and to make or commit a sinne They sinne that deflect never so little from the strictnesse of the Law whether it be of ignorance infirmitie or malice they doe doe and commit sinne who sinne purposely although they have not performed the worke As Christ said to Iudas knowing what was in his heart what thou doest doe quickly So that to dâ—e a sinne is in ones minde to purpose or devise a sinne and of this is the Apostle to be understood 1 Ioh. 3.8 9. Everie one that doth sinne is of the Devill and hee that is borne of God sinneth not So the conclusion stands good that though the elect may sinne yet they cannot finally be cast off You may bee tolerably well armed against Popish objections if you remember that there is a two-fold election 1. To the undergoing of a certaine office as of Saul to a Kingdome of Iudas to an Apostleship Ioh. 6.70 Have not I chosen you and one of you is a Devill 2. To eternall life as Luk. 10.20 Your names are written in heaven In this Gods people are to rejoyce Secondly that many seeme to have faith which indeed have not and therefore make shipwracke of a good conscience 1 Tim. 1.19 Of such Ezechiel If the righteous man fall away from his righteousnesse Chap. 18.24 which places are alleaged by Bellarmine De justifi lib. 3. cap. 12. to prove the falling from grace And thus S. Luke himselfe speakes Luke 8.18 From him that hath not that which it seemeth he hath Perdiderunt fidem quà m viderentur potiùs babuisse quà m habu sse shall bee taken away They lost their faith which they seemed rather to have than to have indeed saith Espencaeus on 1 Tim. 1.19 Thirdly that hypocrites and unbeleevers may for a while bee counted amongst the branches of Christs owne planting though they be not such Everie plant which my Father hath not planted c. Matth. 15.13 They are branches secundùm praesentem justitiam according to the present righteousnesse non secundùm praescientiam not according to fore-knowledge as Ambrose distinguisheth of them Fourthly Faith in Scriptures is sometimes used for the sound doctrine of godlinesse In the latter times some shall depart from the faith 1 Tim. 4.1 Sometimes for the gift of miracles If I had faith c. 1 Cor. 13.10 Fifthly the faith of the best of the elect may decay and be shaken be like fire under the ashes like the soule in the time of a swounding like the Moone under a cloud a Sed electorum fides aut non deficit aut si deficiat reparatur antequam vâ—ta finiatur De Corrept gratia cap. 7. But the faith of the elect either faileth not or if it faileth it is repaired before life be endèd saith Augustine I end all with that of Lombard b Sinihil à charitate Dei nos separet quid non solùm melius sed certius hoe bono esse potest Lib. 1. diâ—â— 17. Analysis If nothing can separate from the love of God what can bee not onely better but more certaine than this good So I come to the third Argument Know yee not what the Scripture saith of Elias c. This Argument stands upon a comparison of Israel in the dayes of Elias with the present estate of the Iewes in Pauls time The estate of the Iewes in Elias his time is expressed in 1 Kin. 19.14 Elias complaineth Lord they have digged downe thine altars c. To which the Lord answereth vers 18. Yet have I left me seven thousand in Israel c. The state of the Iewes in Pauls time is Rom. 11.5 Even so at this time is there a remnant In the Argument I observe 1. Whither Paul goes for resolution to wit the Scripture 2. The resolution which containes 1. Elias his complaint vers 2 and 3. 2. Gods answer But what saith the answer of God vers 4. 3. The application that Paul makes of it to his present use Even so at this time vers 5. I begin with the first whither Paul goes for resolution that is the Scripture The Scripture is able to make us wise unto salvation Doct. through faith that is in Christ Iesus and is profitable c. 2 Tim. 3.15 That the man of God may be absolue and perfect Or as Salomon speakes Prov. 2.9 The word will make us understand righteousnesse and judgement and everie good path we must repaire to the Law and testimony Isa 8.20 and above that which is written we may not presume 1 Cor. 4.6 When one asked Christ what hee might doe to be saved hee referres him onely to the Scriptures How readest thou and What is written Luc. 10.26 So Abraham answered the rich Glutton They have Moses and the Prophets let them heare them Luk. 16.29 So the conclusion stands good That for resolution of doubts in things to be beleeved we have recourse onely to the word of God The Scripture alone is a sufficient Iudge of controversies unto this for satisfaction marke yee what Basil saith to Eustatius a Physitian Epist 80. Let the holy Scriptures be arbitrators betweene us and whosoever hold opinion consonant to
lights upon their table the second upon their eyes and the third upon their backes Vpon their table foure 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trap 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stumbling blocke 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recomcompence of their wickednesse The second upon their eyes blindnesse and darknesse The third upon their backes stooping and crookednesse I begin with the first and there must first enquire what we must understand by table By table Origen and Soto and the most part of Interpreters meane the Scriptures which became a snare unto them in that they perverted them to their owne hurt as where the Scripture speakes of a deliverer which was to bee understood of a spirituall deliverer from sinne they dreamed of a temporall deliverer of their nation of an earthly glory Haymo some others that their table is Collatio verborum in mensa Their meetings and conference to take Christ whereat they did but lay snares to take themselves Lyranus doth distinguish these three their table became a snare in perverting the Scriptures a trap when they were taken by Titus and Vespatian and a scandall to the infamy and disgrace of their nation Their nobles were put to a shamefull death by the Romans But rather I subscribe unto Chrysoslome who understands by table Omnes Iudaeorum delicias their prosperity their publike state Quidquid est in vita optabile beatum c. Calv. in Rem 11. their temple unto Calvin Whatsoever is desireable and blessed in this life he gives them to their ruine and destruction To P. Martyr who tearmes it an elegant allegory wherein is signified that whatsoever is sweet and acceptable becomes dangerous and deadly At the table they use to be cheerfull in the lawfull use of Gods creatures to reioyce in the society of friends And if Varro may bee beleeved it is mensa a table quasi mesa a mediatrix betweene men Now this table which should be ioyfull and pleasant is become deadly and pernicious To be short the table is that wherein a man doth either take pleasure or hopes for it as when Pompey was overthrowen in the Pharsalian fields Aegyptus and Ptolomaeus were his table for there he thought to have helpe and succour but there he lost his head The table of the Iewes was their place Nation dignity The table of the Roman Church the name of the Church Councells Fathers the splendor and pompe of the ceremonies Secondly it is Non estoptantis sed prophetantis ut non fint sed quia fiet In Psal 69. Let their table be made which let it bee made It is of one not desiring but prophesying it not that it may be done but because it shall be done as Augustine expoundeth it I descend to the point First Doct. God makes the best things that the wicked enioy to turne to the destruction and fall of those that have them what had this nation so good as the oracles of God or wherein can a Nation enioy a greater blessing than that Here they may finde Christ and life eternall Iohn 5.39 By this they may increase the length of their daies and their yeares prosperity Prov. 3.2 out of this they may take pibles as David did out of the brooke to wound the brasen forehead of sinne This is the treasure of knowledge Epist ad Paulinum Convivium sapientiae singuli librisingula sercula Offic. lib. 1. Cap. 22. as Hieronie speaketh A banquet of wisdome how many bookes so many messes saith Ambrose They are like to Tagus in Lusitania or Ganges in India which the Scripture calls Pishon whose very sand and gravell is gold yet when the Iew seekes Christ in them he falls into mazes and labyrinths and loseth himselfe when hee should feast at this table his meat becomes his poyson the savour of it kills him for it is the savour of death unto him when hee seekes for gold he is blindfolded and slips into a pit for the veile is over his face 2. Cor. 3.15 That which should be his Pilot is like Ignis fatuus to seduce him that which should bee like Alexanders sword to dissolve Gordian knots or like Ariadnes threed wherewith she holp Thesus out the labyrinth became a snare to intangle them a stumbling blocke Ier. 6.21 What doth a man delight in so much as his riches they are his strong hold Prov. 10.15 his strong City and a high wall in his imagination Prov. 18.11 The ancient heathens called their great God Iupiter by the name of Pecunia Aug. de civitate Dei lib. 7. cap. 12. money because they adore and worship it as God and surely they bee good blessings in themselves yet to ungodly men they bee but snares to take them and feathers to choake them the good they have will nor suffer them to profit by the word for they choake it the care of the world deceitfulnesse of riches c. Marke 4.19 the care they have in getting and keeping them Mammon makes them unable to serve God Matth. 6.24 You cannot serve God and Mammon Mammon in the Chaldee and Mammon in the Syriack is all one with riches as Hierome In the Punick tongue which is allyed to both the Hebrew and Chaldee it is gaine as Augustine affirmeth They make men high minded 1. Tim. 6.17 to forget God Deut. 8.14 Serm. in monte Lib. 2. Serm. 35. Prosperity is more hurtfull to the minde Periculosier prosperitaes animo quam adversitas corpori August in Psal 41. than adversity to the body and therefore Seneca a Nemo unquà m hostis tà m periculosus quà m in improbos prosperitas sua Epist 39. No enemy so dangerous as is against the wicked their owne prosperity So you may say of honour b Mergit longa atque insignis henorum pagina Iuvenal in Sat. 10. Many climbe high that they may breake their neckes with a greater fall Runne thorow all that the wicked have all wherin they delight all whereof they boast all wherto they trust and it will hence appeare that all these are but snares wherein they do intangle and hang themselves their table a snare their riches snares their honours snares the Word preached a snare to take them and they may say of all their glory as God said of the wicked Priests You have beene as a snare on Mizpah and a net spred upon Tabor Hos 5.1 I come to the use First Vse 1 see here the vaine comforts reioycings of wicked men In those things that they ioy most they have no cause to reioyce at all In their goods alas here is no cause of ioy they are a snare to take them how can they reioyce in that In their coffers alas these bee golden setters to binde them how can they reioyce in that In their honours alas these are but a trap to deceive them or a device to blow them up aloft that they may bee bruised
God forgives he also forgets and if wee be good now Vse 1 he will never cast us in the teeth with what we have beene as Ierem. 31.34 And though we have beene never so farre off yet if now wee bee holy if now turned unto God the Lord will thinke as well of us and doe us as much good and take us as neere to himselfe as Abraham himselfe 2. Vse 2 What wee ought to thinke of men whom God hath called from their sinnes not to thinke worse of them for what they have beene but to thinke well of them for what they are If David have repented thou must not thinke worse of him for his sin but magnifie God for forgiving it If Peter have played the Apostate thou must not say I know the day when thou didst deny thy Master but blesse God that hath pardoned it Object not to Matthew that hee was a Publican for he is now an Apostle to Peter that he denied Christ for hee will now confesse him and lay downe his life for him to Manasses that hee was an Idolater for God hath forgiven him to the Gentile that hee was a wilde olive for the Lord hath engrafted him into the true stocke and when God hath received a man and forgiven him it is sinne for any man to object it against him So I come to the third benefit The fatnesse of the olive tree What may bee meant by it see Isa 55.1 2. Come buy wine and milke without silver hearken unto me and let your soule delight in fatnesse So the Parable of the feast in Luk. 14. By all which is meant the gifts and graces that concerne salvation in Christ and in regard that grace is compared to fatnesse wine and hony c. We may first learne That grace goodnesse is that which makes the soule fat and makes man favourable and comely in Gods eyes 2. There is no grace or gift or privileges that ever the Iewes enjoyed but now the Gentile hath them God hath promised to dwell amongst them wee have him now with us as Acts 2.39 And wee may say with David Psal 46.11 The Lord of hosts is with us the God of Iacob is our refuge They had the Temple the Church of God is now amongst us they were the keepers of Gods Oracles the Gospell now shineth amongst us they had the promise of Canaan we of Heaven they were Gods peculiar people now wee are his sonnes 〈…〉 they were first like Gideons fleece watered with dew of Heaven when all the rest of the world was dry but now the Nations and out-corners have the dew of Heaven and they are dry they could never challenge any privileges which wee have not and from hence we may comfort our selves with this That no Nation or Countrey can be any disparagement to grace and happinesse as above on the first verse So I come to the first proposition of the exhortation VERS 18. Vers 18 Boast not against the branches but if thou boast thou bearest not the root but the root thee THe verse hath in it two members the one a proposition Boast not thy selfe the other a reason thou bearest not the root c. In the first note first who may not boast thou thy selfe the Gentile that was engrafted Secondly against whom he must not boast the naturall branches I put them both together and then the first conclusion that they afford is this They that rise by other mens fals Doct. and grow great by other mens ruines must not grow proud over them that are fallen Thus did the common souldier in Tacitus represse Pompeyes pride Nostrâ miseriâ magnus es Thou art great by our misery therefore swell not against us Though Matthias come in Iudas his place he must rather lament for Iudas his losse than grow proud of his owne gaine If the Gentile bee raised by the fall of the Iew hee should rather bewaile that the Iew is fallen than grow proud of his 〈◊〉 rising the one of these would God exceedingly commend the other he cannot chuse but punish The lamenting of other mens losses is the rule of Charity that seekes not his owne 1 Cor. 13.5 The nature of members in one body is that one beare anothers burden Gal. 6.2 that if one member suffer all suffer with it 1 Cor. 12.26 most excellent is the Apostles rule Heb. 13.3 Remember them that are in bonds as if you were bound with them and them that are in affliction as if you were afflicted in the body If the foot which is the meanest part be sicke the heart sighs for it the soule and tongue pray for it the eye tends and watches it the hand applyes meanes and medicines to it Excellently Cyprian Cum destentibus defleo cum jacentibus jaceo jaculis grassantis inimiâ—â— membra mea percussa sant cum prostratis fratribus me prostavit offectus meus I weepe with them that weepe I lie downe with them that are sicke my members are stricken with the darts of my cruell enemie with my brethren overthrowne my affection hath me overthrowne But the rejoycing at other mens falls is as hatefull as the other was acceptable to God It is the counsell of wisdome Prov. 24.17 18. Be not glad when thine enemie falleth let not thy heart rejoyce when he stumbleth and for a threefold reason first for feare the Lord see it secondly for feare it displease him thirdly lest God turne his wrath from him and bring it upon thee If but an Oxe or an Asse be fallen into a pit we must not stand laughing at him but helpe him out Deut. 22.4 much more if our brother haue suffered either spirituall or temporall losses ought we to pity and helpe him with the spirit of meekenesse as the Apostle wisheth Gal. 6.2 How ought the consideration of this to amaze the hearts of some men Vse who when they are growne full by emptying other mens purses and build themselves palaces by the fall of other mens houses swell like to the milt in mans body when the other parts decay are ready to entertaine a meane conceit of such men whose estates are decayed and weakned It is an errour in judgement and the pregnant marke of a vaine and sinfull heart to thinke worse of a man because of his wants and to grow proud over him that is fallen for though Iob be in the ashes he shall be restored and Ioseph in prison he shall be adranced againe and God likes a man no worse for this Surely he loves Ieremie in the stocks as well as in the Kings palace Ioseph in prison as well as in Pharaohs house Iob on the dunghill as well as in the midst of his wealth his servants that wander in sheepe-skinnes and goat-skinnes Heb. 11.37 as well as Dives that 's clothed in purple and fine linnen but I hasten to the second conclusion God would have no man to grow proud Doct. because of either temporall or spirituall graces wherewith God
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
7.4 when they be uncleane and cages of filthy birds they say they are children of Abraham when they want the saith and lead not the life of Abraham which are no better than fig-leaves to hide from Gods eyes and paper walls to keepe out Gods judgements Secondly here apprehend the true cause of the lewes subversion not fortune as the Epicure dreames not destinie as the Stoick nor number as Plato Metbod lit 6. Politic li. 5. c. 12. Pythagoras and Bodin nor as asymmetry as Aristotle nor the motion of the center as Copernicus nor starres and planets as Cardanus and Astrologians thinke The Apostle teacheth the true and undoubted cause of such punishments Ephes 5.6 For such things commeth the wrath of God upon the children of disobedience I sinned therefore am I derision saith Ierusalem Lam. 1.8 I sinned with a high hand therefore hath he filled mee with bitternesse Lam. 3.15 I was sicke of sinne therefore was I robbed by Shishacke 1 King 14. And now utterly sackt by the King of Babel 2 King 25. I sinned and the smoke of my sinnes ascended to heaven thererefore am I now turned into a stinking fenne saith Sodome Gen. 19.25 I sinned therefore dragons are in my pleasant palaces saith Babylon Isai 13.21 O that in this point my voice were like thunder my pen like iron my sides like brasse c. Secondly whereas the naturall branches are not spared yet the godly amongst them spared observe how farre holinesse exceeds greatnesse See on the second verse And so I descend to the Apostles admonition Take heed lest he also spare not thee The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not expressed but conceived by an ellipsis as may be seene both in Matth. 25.9 and Rom. 11.14 They containe the exhortation and the reason the exhortation Take heed and this hath in it the ground of their care and heedfulnesse to wit the fall of the Iewes The sins and punishments of other men must be our instructions Doct. their afflictions must be our admonitions their woes must be our warnings their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their sufferings must be our schoolemasters and remembrancers When the Gibeonites perceived what Ioshua had done to Iericho and to Ai they would not stand out to warre but used all the meanes and shifts they could devise to make a league with him Iosh 9.3 When Elijah sent word to Ahaziah that he should not come downe from his bed but die the death because he had sent to consult with Baalzebub the God of Ekron the King sends unto him a Captaine and his fiftie and there came fire from heaven and devoured them after him another who was also devoured by fire when the third came and saw the judgements fallen upon his fellowes he saith not as the former O man of God come downe quickly but O man of God let my life and the life of thy servants be pretious in thy sight there came sire downe upon the two former Captaines and their fifties but let my life he preâ—iursiâ— thy sight 2 Kings 1.13 14. Hence the Apostles tell us that So dome and Gomorrha and the cities about them which followed strange flesh are set forth for examples Iude vers 7. In 1 Cor. 10. from 5. to 11. Be not yee idolaters as were some of them nor commit for nication as did some of them nor tempt Christ as did some of them nor murmure like some of them for all these were destroyed in the wildernesse and all the judgdements came upon them for examples and were written to admonish us upon whom the ends of the world are come And the same Apostle remembring how many of the Israelites were shut out of the promised rest for their unbeleefe and disobedience gives us this exhortation Let us study to enter into that rest lest any fall after the same example of disobedience Heb. 4.11 The reasons of this are first because their sinnes have a proportion with ours therefore our punishment must bee like to theirs Wee may reade in Sodome what our owne sinnes are pride idlenesse fulnesse of bread We may reade in Israel what our owne lives are unbeleeving hearts to depend upon Gods providence ready to murmure if we want any thing still unthankfull though wee have never so much Wee may reade in Adam how subject we are to yeeld unto Satan In David how ready to yeeld to our owne flesh In Nebuchadnezzar how easily we grow proud and when wee see their sinnes like ours then we may well thinke that our punishments must be like to theirs If our sins be pride and fulnesse of bread and idlenesse then take heed our punishment be not sire and brimstone If infidelity and unthankfulnesse take heed of exclusion from Gods favour and love If lukewarmnesse take heed of spuing out of his mouth If Sabbath-breaking take heed that God kindle not a sire in the gates of your Citie that will never be quenched as Ier. 17.27 Secondly God is as much displeased with sinne now as in times past his eyes are as wide to espie and marke it his hand as just to revenge and censure it his wrath is as heavie against it as ever it was and therefore if wee would not be punisht as they have beene beware of the sinnes that they have done And from hence we may learne First Vse 1 to see how many instructions God hath given us to make us good every punishment upon others is a lesson read unto us and therefore should a man in wisdome gather into a catalogue the punishments thorowout the whole booke of God and lay them up in memory and so to live that he may neuer feele them To thinke upon the punishment of Adam and thence learne somewhat first that Satan will seeme a friend when he entiseth us to sinne secondly that there is no man so innocent whom Satan dares not assault Superbia illic quiahemo potiùs in suaÌ„ quam in Der potestate esse dilexit homieidium quia seipsum praecipâ—tuvit sornicrtio quta integritas humanaser penuna persuasions corrupta est c. Aug. Enchir. ad Laurent cap. 45. thirdly that some sinne may seeme but small in the judgement of man which is of intolerable weight in the sight of God as this seemes to be but the plucking of an apple yet in the eye of God a whole voâ—ume of iniquitie was in it as Augustine observeth Pride was there because man loved to be rather in his owne than in Gods power manslaughter because he overthrew himselfe fornication because by the serpents perswasion mans integritie was corrupted sacrilege because he beleeved not God theft because he tooke of the forbidden fruit covetousnesse because he coveted more than would suffice Thinke upon the wofull downfall of Ierusalem and thence learne somewhat first that no citie is so great and famous but sinne will make God fall out with it secondly that God never sends fearfull punishments but hee gives many
drunkennesse he uncovered those thighes which he for six hundred yeares by sobrietie had covered saith the same Hierome Take heed of adulterie lest that open a gate for murther as it proved in David 2 Sam. 11. Take heed of disobedience lest God punish it by giving us over to our owne lusts Psal 81.12 Take heed of an unbeleeving heart lest God give us over to beleeve lies 2 Thess 2. Take heed of doing one sinne lest God punish thee by letting thee fall into another The particular sinne punished is contempt of the Gospell there is nothing that God punisheth sorer than contempt of the Gospell as vers 11. I come to the parties Israel that is by a metonymie the people of Israel that had the prerogatives and gifts above others Conclus Doct. The importunate clamour of sin will bring Gods hand to punish where his mercies have beene most abundant I may say of him as Seneca said of Augustus Paenas dat dum paenam exigit Sen. de Clement lib. 1. cap. 10. It is a grievous punishment to him to punish others and yet so clamorous is mans sinne that it inforceth him sometimes to whet his glistering sword and his hand to take hold of judgement and make his arrowes drunke with their bloud Deut. 32.41 It is a grievous paine for him to punish and therefore when hee goes to strike it comes with Ah and Alas Isay 1.24 and yet so clamorous is mans sinne that it will let God have no rest till hee become to Ephraim as a lion and a lions whelpe to the house of Iudah as he speakes Hos 5.14 It is most true which God proclaimes of himselfe He is mercifull slow to anger abundant in goodnesse Exod. 34.6 It is most true which the Prophet speakes of him The Lord shall stand as upon mount Perazim be wroth as in the valley of Gibeon that he may doe his worke his strange worke Isay 28.21 He is like unto Octaviue Would I knew not my letters Vtinam nescirem literas Suetonius in vito Octavii yet such is the importunitie of mans sinne that it may seeme to say unto God as Iacob said to the Angell I will not leave untill thou have punished this people God would not punish but they provoke him to destroy them saith Salvianus Deus noluit punire ipse extorquent ut pereant De providen li. 1. It deales with God as Dalilah did with Sampson Iudg. 16.16 importunes againe and againe untill that tender father whose bowels are rolled and turned within him turne angry Iudge to take revenge where he was wont to cherish And to give that Israel unto hardnesse of heart whom he was wont to embrace in the armes of his mercie and love Therefore is sinne sometimes said to smoake up to heaven sometimes to cry unto heaven as Sodomes sinne Gen. 18.21 I come to the use Come hither Ierusalem and learne Vse Though thou be the vine which Gods owne hand hath planted thy spirituall whoredomes importune the Almightie to fill thee with bitternesse and make thee drunken with wormwood Lam. 3.15 Come hither Sodome and learne Though thou be like the garden of the Lord and fruitfull like the vallies of Aegypt Gen. 13.10 yet thy uncleannesse importunes the Almightie to burne thee to ashes and turne thee into an Asphaltite lake to destroy thy inhabitants and all things that grow upon the earth Gen. 19.25 Come hither Babylon and learne Though thou be for greatnesse more like to a region than a citie for beantie the Lady of Kingdomes for prosperitie canst say of thy selfe I am and no other Isay 47.8 yet thy pride importunes the Almightie to turne thy pleasant palaces into places for dragons and ostriches a wildernesse for Satyres to dance in and for Zim and Ochim to lodge in Isay 13.21 Come hither Laodicea and learne Thy lukewarmnesse importunes the Almightie to spue thee out of his mouth Apoc. 3.16 And let us of this Land and Kingdome learne what though wee have Kings like David and Princes like to Iosiah Iudges like Othniel Lawyers like Elias Prophets like Elisha Governouts like the Centurion women like Abigail houses of learning beyond Najoh in Raniah yet all these cannot cover our heads in the day of wrath The pride of our hearts importunes the Almightie to deale with us as he did with Babylon the wantonnesse and loosenesse of our land importunes the Almightie to deale with us as he did with Sodome the idolatrie that hath got her selfe so many lovers and favourites importunes the Almightie to doe with us as with Ierusalem We have those that sweare and forsweare which makes God lay siege to the walls of our Cities till it devoure the stones and timber of it Zach. 5. We have those that rise early to follow drunkennesse which cals for a woe upon us Isai 28. We have those that prophane the Sabbath this importunes the Almighty to set a fire in our gates Ier. 17.27 Wee have those that are of the minde of Iulian that would root out the learned Carion Chron. lib. 3. Those that rob the house of God like Bremis in Propertius and say God is rich enough Those that muzzle the mouths of the oxen that tread out the corne and say with William the second having in his hand at the time of death the Bishoprickes of the Arch-bishop of Canterbury Winchester and Salisbury and twelve Abbeyes the bread of the Lord is sweet Those that rob God in tithes and offerings and therefore bring a curse upon the land Mal. 3. vers 8 9. It would grieve a heart of iron to thinke what multitudes and nests of vipers are bred amongst us who are like the wombe that beares them and make to totter reele the very pillars and foundations of that land kingdome that breeds them What then should our care be but to reforme these sinnes that are able to sinke whole townes and kingdomes The custome of swearing for because of oaths a land mourneth Ier. 23.10 Ignorance want of mercy want of truth for because of these the land shall mourne Hos 4.3 To labour for the suppression of all iniquity for that makes the earth to reele to and fro like a drunken man Isay 24.20 and let every man that loves our nation that loves our Church or Kingdome helpe with their hands if not with their prayers and the Lord be with us and grant good successe and so I come to the universality and reach of this punishment in respect of the subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part that is this obstinacie is not totall but partiall lies not upon every one but some only as Anselmus Ambrose referres it not to the number blinded but to the time that this blindnesse should last But that 's noted in the next clause of the mystery I take it to bee meant of the number as if he should say that even in the time of this generall obstinacy God did preserve some unto himselfe I conclude Doct.