receiving and so being an hypotheticall proposition it consists of an antecedent and a sequele From the antecedent I observe That God never gives way to any evill but for a good end and purpose their fall was suffered for this end to reconcile the world unto himselfe as in the eleventh verse I come to the sequele wherein were noted first their danger dead secondly their hope received to life from death From the first note That living in sinne out of favour with God Doct. is to be in the estate of a dead man The dead shall heare the voice of the sonne of God Ioh. 5.25 If you aske who be these dead surely you need not goe downe into the vaults of the earth to seeke them they are buried above ground they are dead soules in living bodies That body is their tombe and this their epitaph Hic siti sunt Here are they buried Therefore awake thou that sleepest stand up from the dead Ephes 5.14 It may be thought a strange position and savour somewhat of melancholy that a man that breathes and moves and speakes and drinkes and sweares and fights and does all other acts which now adayes are counted manly should be induced that for all this he is no better than a dead man a carcase But let such a man as this be brought before the Iudge of life Christ Iesus examined by the rule of life viz. the word and you shall see what his case is The life of a Christian consists in the union of his soule with God which is made by the grace of the holy spirit dwelling in him for as the life of the body is the soule so the life of the soule is grace and where that is wanting well may the body live but the soule is dead as Paul speaketh of the widow 1 Tim. 5.5 Such dead men are all by nature dead in sinnes and trespasses Ephes 2.1 yea dead even from the wombe and if I may so speake still borne for no man brought grace into the world nor suckt it from his mother he is made not borne a Christian The word Soule is capable of life if God be pleased to give it the best by nature but dead There be two things that argue life in the soule of man sense and motion if man in the estate of sinne hath either I will confesse him to be alive and not dead But first he hath no sense for he perceives not the things of the spirit of God nor can he for they are discerned spiritually 1 Cor. 2.14 Secondly he hath no motion he hath set up his rest in this world never dreames of aspiring higher Tell him of a journey to heaven t is not in him to will it t is not in him once to thinke of it 2 Cor. 3.5 Now if this man may be said to live which manifests life neither by sense nor motion then stocks and stones and the dullest of spring of the elements may as truly be said to live So that wee may conclude as Christ doth Matth. 8.22 Let the dead bury their dead or I may say of such as the holy Ghost doth of the Angell of the Church of Sardis Apoc. 3.1 Thou hast a name that thou livest but thou art dead Hence learne first the errour of the Pelagian and his naturall sonne the Papist Vse 1 who will defend man in sinne and without grace not to be dead but halfe dead like the wounded man Luk. 10.30 or the maid Matth. 9.24 But first God finds no such good in man Gen. 6.5 Secondly Paul finds nothing in the unregenerate part but opposition Gal. 5.17 Thirdly leave the best man to himselfe and he is dead to all good actions Fourthly Paul could not finde any good thing in himselfe Rom. 7. Yet in this point I can make it good out of Bellarmine and others that they neither speake nor write what they thinke Secondly Vse 2 the lamentable case wherein naturally wee are borne dead in sinnes and trespasses Thirdly in what fearfull case they are that live in sinne in grace dead in soule dead in Gods account dead and therefore how little honour wee should performe to them how base they are in respect of the sonnes of God you may perceive If a man want grace nothing can make him honourable he is servant of how many vices Servus quot vitiorum tot dominorum of so many masters saith Augustine Stemmata quid prosunt c. Aug. de Civit. Det lib. 4. cap. 3. Iuâ—inal Satyr 1. When the Apostles seemed to be a little proud that the devils were subdued unto them our Saviour would not have them rejoyce in this but in that their names were written in the booke of life Luk. 10.18 19. Wherefore if you affect either glory or honour or life see where you must seeke it seeke them not at Court those be like glasses saith Augustine bright and brittle Moses had rather be the childe of God than to be called the sonne of Pharaohs daughter And so I come from the danger wherein they were to their hope of restoring Life from the dead First the world shall be changed as it were from death to life after the receiving of the Iewes for though light be risen to the Gentiles yet while the Iew remains in blindnesse The world hath not yet revived saith Beza Secondly Life from the dead Their estate shall be more glorious after their calling than it was before Mundus nondum revixit So Ambrose Thirdly Life from the dead The restoring of the Iewes suddenly shall follow the resurrection from death to life So Aquinas out of Origen and Chrysostome I will not shew my dislike to any of these yet that which I observe is different That wee should not despaire of the Iewes though now they be out of favour and seeme to be dead Though a man be dead he may live againe though buried he may rise againe though out of favour he may be received againe though he run away with the prodigall he may returne againe though he be fallen yet he may rise againe If a man be never so farre gone wee should not despaire of his amendment and reformation What people in all likelihood farther gone than the men of Ephraim They willingly obeyed the commandement that is of Ieroboâ—m Hos 5.11 and when the Lord told them that they were sicke and would have cured them then went Ephraim unto Ashur and sent to Iareb King of Assyria This was added to his former sinnes Hoeaccedu ad superiora peceata saith Mercer yet if once they say Come let us returne to the Lord Hoe est tantum piccavit ut eâ— Sedoma comparata justa videatur then after two dayes he will revive them and they shall live in his sight Hos 6.2 What Citie so farre gone as Ierusalem She justified Sodome and Samaria Ezek. 16.51 that is She sinned so much Aug. contra Faustum Manachaum lib. 22. cap. 61. that Sodome compared
of quantitie but proportion yea for other mens sinnes And the Trent Councell g Sicut Christus passione sia satesecit pro peccatis ita nos satisfanendo patimur pro peccatis As Christ by his suffering satisfied for our sinnes so we by satissying suffer for our sinnes And yet when the Fathers speake dogmatically they affirme no such thing h Nec Deo benis factis placemur nec pro peccatus satu facimus Cypr. act Clerum plebem Ep. 8. Neither please wee God by our good deeds neither satisfie for our sinnes saith Cyprian And the Schoole-man himselfe faith thus i Baptizato non est injungenda satisfactio hoc enim est injuriam sacere Christi morti passioni c. Sum. 3. quaest 68. art 5. Satisfaction must not be enjoyned him that is boptized for this is to wrong Christs death and possion as if that were not a full and sufficient satisfaction for the sins of the baptized And Chrysostome speaking of Peter k Lego lachrymas satisfactionem non lego Chrysain Luc. 22. I read teares satisfaction I read not I need no more but that of the Apostle 1 Ioh. 2.1 If any man sinne wee have an advocate with the Father Iesus Christ and hee is the propitiation for our sinnes Or that of the Prophet Hee hath taken upon him the iniquitie of us all Isa 53.6 Or that of Paul He was made sinne for us c. 2 Cor. 5.21 Yea but saith l De Purgat lib. 1. cap. 11. Bellarmine If Christ satisfied for everre fault and punishment how comes it to passe that after sinne remitted in Christ we endure so many miseries and in the end die aut cur infantes baptizati aegroti moriantur or why are infants baptized sicke and die I answer him out of * Tract in Ioh. 124. Augustine 1. For the demonstration of deserved miserie 2. For the exercise of necessary patience 3. For the mending of unstable life so that it is castigatio non damnatio medicina non poena a chastisement not a condemnation a medicine not a punishment 4. For the demonstration of the workes of God But why is the punishment longer than the fault Hee answereth in the same place lest the fault should be thought small therefore when the fault is finished the punishment remaines My Conclusion is that of the Psalmist Psal 49.6 7 8. Though a man have multitudes of goods yet no man can red eme his brother nor pay a ransome to God it costs more c. There bee two other points The one from what Christ delivers that is intimated in this sinne death I will take onely the third By what Christ doth deliver from sinne and death Christ by his death upon the crosse hath delivered us from sinne and the curse Doct. A thing that was presigured in the Sacrifices for sinne in the time of the Law but was fulfilled in Christ when hee was offered upon the crosse so that he is the only Sacrifice for sinne as the Prophet speakes Isa 53.10 Therefore saith the Apostle He tooke the writing that was against us or the bill of debts which we owed unto God and nayled it to his crosse that is cancelled it and spoyled principalities and powers and triumphed over them upon the same crosse Audiat hoc haereticus qui Christum horntuem regat audiat Christianus Christum tam despicatum prose sactum and at peccator quid meritus sit hemo quam miser brmo quid passus Deus homo Let the heretique heare this who denies Christ to bee man let a Christian heare that Christ was made so despicable for his sake let a sinner heare what man deserved how miserable man is what God and man suffered saith Ferus He must dye betweene heaven and earth to note that he was Mediatour betweene heaven and earth Secondly on a tree because he would expiate sinne committed in eating the fruit of a forbidden tree Thirdly with hands reached out to shew that the way to his heart and mercifull love was open Fourthly with his feet nayled to the tree to shew that hee would not depart till wee were fully redeemed much like the Apostles phrase It pleased God by him to reconcile all things to himselfe and to sit at peace through the bloud of his crosse both things in heaven and things in earth Col. 1.20 Sangats Clristi est clavis Parad si litier Epist ad Dardonum I end with that of Hierome The bloud of Christ is the key of Paradise Marke yee here the nature of sinne Vse all the water in the sea cannot wash it the bloud of buls cannot wash it Hebr. 10.4 It is a passionate speech of Micah Wherewith shall I come before the Lord and bow my selfe before the high God shall I come with burnt offerings and calves of a yeere old will the Lord be pleased with thousands of rams or ten thousand rivers of oyle shall I give my first borne for my transgression even the fruit of my body for the sinne of my soule Micah 5.6 7. No no all the gold of Ophir cannot ransome it all the Fullers sope in the world cannot cleanse it all the water of Iordan cannot wash it all the fig-leaves in the garden cannot cover one sinne there is no salve but one and the ingredientrare The bloud of the Sonne of God Consider yee that make so small a reckoning of sinne it had beene better that you had never beene borne or that your mother had tyed a mill-stone about your neckes and drowned you in the sea than to dye with one sinne unwasht unpardoned How then dare yee be so bold to act that which can so hardly be pardoned or run on still upon score which can so hardly be paid or thinke that sinne to be light and small which cast the Sonne of God into so many fits and agonies which caused him to utter so many passionate prayers Let this cup passe from me which drove him to that holy despaire My God my God c. and at last put him to a shamefull and ignominious death 2. Vse 2 If our sinne were so great and Christ so good as to die for it that we might live then can we doe no lesse than spend in his service our whole life acknowledge our selves his in all dutie and service So the Apostle wisheth us 1 Cor. 6.21 Yee are bought with a price an high Price the Son of God bought with a price an invaluable and inestimable price the life of Iesus Christ with a price not corruptible as silver and gold but with the precious bloud of Christ as of a Lambe undefiled 1 Pet. 1.18 and what is the inference therefore glorifie God both in your bodies and in your soules He endured paine in his body whipping spitting scourging buffeting thornes nailes speares paine in his soule My soule is heavie unto death Matth. 26.38 therefore glorifie him in thy soule and thy body let thy hand feed
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
keepe hee shall never see death Ioh. 8.51 In briefe hee that converts soules doth save them but hee converts soules Iam. 5.20 Hee that begets soules doth save soules but the Minister begets them Iam. 1.18 Hee that so instructs reproves exhorts that hee makes man absolute and perfit doth indeed save but that is the Minister out of the word 2 Tim. 3.17 And if hee bee the Minister of salvation how carefull should you bee in hearing him Vse Devita Constant lib. 4 c. 33. Eusebius reports of Constantine That when hee had long heard disputations concerning God they being about to breake off hee would not suffer them and when they entreated him to sit downe Nesas est habitis dâ— Deo disputationibus c. hee answered It is a wicked thing whilst disputations are held concerning God to sit downe How often have they cried out unto you and you have not heard piped unto you and you have not danced mourned and you have not wept how often hath Manna fallen at your doores and you have not stirred to gather it the word of wisdome beene uttered and you have shut your eares against it the Sunne hath shined and you have beene not like the Persian or the Stoicke in Lactantius that adores and worships it Instit lib. 2. cap. 5. but like the Atlantes in the Comment upon Lactantius who cursed the Sunne rising and setting I say nothing unto you but as the Holy Ghost doth Heb. 2.3 How can you escape in the day of Gods wrath if you neglect so great salvation as hath beene preached unto you 2. If they save soules how high and admirable is their calling how wonderfull should their gifts be they should not be like those Priests mentioned by Rhenanus Derebus German lib. 2. that when the question was proposed in the Triburian Synod whether golden Chalices or woodden were to bee used in the Sacrament Boniface Bishop and afterward Martyr makes answer That in former times they had golden Ministers and woodden Chalices but now they had many golden Chalices but woodden Priests If they save soules with what comfort may they labour If they save your soules what love should you beare them How carefull should you bee that they may not want any encouragement If they save soules how glorious shall they shine Dan. 12.3 And so I come to the paines that the Preacher takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. If by any meanes The Preacher of the Gospell must spare no paines neglect no meanes to gaine soules Quod somnum laboribus vendidit De causis corrupt artium lib. 1. That which Vives reports of Cleanthes That he bought sleepe with his labours That which Laertius reports of Aristotle that when hee went to sleepe hee had a brazen globe in his hand and under his hand a bason that by the fall hee might be wakened That which Valerius Maximus reports of Archimenides Studiis quibus obtinuit samam amisit vitam that By the studies whereby he got fame he lost his life is most true of everie faithfull Minister of the Gospell His toyle is like the heavie and restlesse labour of Iacob when hee kept Labans sheepe In the day I was consumed with heat parched with frost in the night and sleepe departed from mine eyes Genes 31.40 Or like those good shepherds at Christs birth that were tending their flockes in the night Luke 2. His paines must bee in these two praying and preaching as 1 Sam. 12.23 God forbid that I should sinne Misericordiam Domint tibi pro te deprecatur qui â—â—minaris vulnus tuum sentit quod ipse non sentis pro te lachrymas sundit quas for sitan ipse non sundis Cypr. â—e lapsis Sect. 18. in ceasing to pray for you The same you may see Rom. 1.10 11 12. God is my witnesse whom I serve in my spirit in the Gospell of his sonne that without ceasing I make mention of you alwayes in my prayers Hee must pray Hee desires mercie for thee who threatenest him hee feeles thy wound which thou thy selfe feelest not he sheddeth teares for thee which thou thy selfe sheddest not saith Cyprian Hee must preach in season out of season 2 Tim. 4.2 And all this he must willingly doe for the gaining of soules adversitie is an heavie thing yet this must hee endure to win soules 2 Tim. 4.5 Persecution an heavie thing yet he must endure it to win soules 1 Cor. 4.12 We are persecuted and we suffer it Death an heavie thing and yet Gods Minister must endure it to win soules as the Prophet did Ierem. 11.21 Separation from God an heavie thing yet the Ministers must endure it rather than not gaine soules unto God as Moses Exod. 32.32 and Paul Rom. 9.3 This is the dutie wee owe to you thinke yee Vse you owe us nothing for it are wee appointed as drudges and you not tied to respect us for our worke Yes you owe more than you meane to pay 1. Obedience Hebr. 13.17 2. Honour 1 Tim. 5.17 3. Love and singular love 1 Thess 5.13 4. Continuall and fervent prayer unto God Ephes 6.19 and 2 Thess 3.1 2. That wee may be kept from evill men 5. Temporall things for the spirituall things we sow amongst you Let him that is taught in the word make him that taught him partaker of all his goods Gal. 6.6 Wee willingly compound with you for the one halfe of what you owe us I come to the last the specification of the parties whom he so much tenders Them of my flesh We ought most of all to tender the health and salvation of those that are of our kindred and neere unto us Simon confirme thy brethren Luke 22.32 First looke to our owne hearts then to our owne houses then to our owne kindred and then let our light shine to all the children and people of God and so I come to the second argument noted in the fifteenth verse VERS 15. Vers 15 For if the casting away of them bee the reconciling of the world what shall the receiving bee but life from the dead THis is the second argument to perswade the Gentiles not to boast against the rejected Iewes taken from the hope of their restoring because though cast off yet shall they be received againe therefore boast not against them The words seeme to containe two maine parts The one the fearefull and dangerous estate wherein the Iewes were intimated in the last words where they are compared to men that be dead 2. The hope that they shall come out of this death and at last bee delivered from the danger in these words Their receiving shall bee life from the dead Though a man be dead there is hope to live againe though a tree be withered there is hope that when winter is past it may wex greene againe Such is the estate of the Iewes In briefe the argument is taken from the lesse to the greater thus If their casting away were good how much more their
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
18.10 If they sinne I will repent of the evill that I thought to doe unto them I answer out of Th. Aquinas Answ Sicut Dominus irasci dicitur non quia in Deo est passio irae sed quia ad modum irati se habet quantum ad punitionis effectuÌ„ Ità pâ—nitere dicitur non quia est in Deo commutotio poenitentiae sed quia ad modum pâ—nitentie se habet dum mutat quod secerat Tho. Aquin. in Rom. As the Lord is said to be angrie not because the passion of anger is in God but because he behaves himselfe like one that is angrie so farre as concernes the effect of punishing So is he said to repent not because a change of repentance is in God but because hee is like one that repents whilst he changeth what he had done So then it stands good That God loves this Nation How doth it appeare By his election as concerning election they are beloved What if they be Then they must be glorified What then Before glorification they must bee effectually called therefore wee are not to doubt of their conversion The first may be a conclusion of infinite comfort to the elect of God That in regard of Gods immutabilitie in all his purposes Doct. none of his elect can wholly or finally fall or possibly be damned A point that may bee enforced 1. Reason 1 From Gods covenant and seale 2. Reason 2 From Gods immutabilitie 3. Reason 3 From Gods care in commending them to be kept by God the Sonne c. First The markes of election then labour to secke the certaine markes of election 1. Love to the meanes of salvation 2. The spirit of supplication and prayer 3. Thy weaning and estranging from the world and minding of heavenly things 4. Hungring and thirsting after righteousnesse 5. Love to God to the brethren to the messengers of God 6. A longing for the comming of Christ And if thou finde these I shall admire thy happinesse whatsoever sorrow griefe want meannesse thou endure here thou shalt bee honoured of God hereafter though thou be like Lazarus in Fulgentius c. To proceed in this Text a little further I observe in it 1. The Author and Donor of all heavenly gifts God 2. The nature of it and the propertie we have it in it is a gift 3. The qualitie and condition of heavenly graces and gifts they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance The first that they are gifts gives this observation Man is not beholding to himselfe for any thing that is good in him In mee dwels nothing that is good saith the Apostle Rom. 7.18 It was the speech of S. Augustine Si quid adverteris quod rectè displiceat in eo ego ipse conspicior Aug. ad Paulin Epist 32. If thou considerest any thing which may truly displease in it I my selfe am beheld No man is beholding to himselfe for himselfe for he neither made nor doth hee maintaine and keepe himselfe Hee is not beholding to himselfe for skill in arts and trades for Nemo artifex nascitur No man brought that into the world with him He is not beholding to himselfe for being a Christian for Christianus fit non nascitur A Christian is made not borne so To use the words of S. Hierome Epist ad Laetam Hee is not beholding to himselfe for his wealth and riches Beware that thou say not in thine heart My power and arme hath got me this abundance Deut. 8.17 Hee is not beholding to himselfe for the value of one haire of his head for hee cannot make an haire white or blacke Matth. 5.36 Thou art created healed saved what of these O man hast thou of thy selfe And therefore man in Scripture is ever described by titles of frailtie and weaknesse Crearis sanaris salvaris quid horuÌ„ tibi O homo ex te importing unabilitie to doe any good for himselfe But that which the Apostle principally termes a gift and calling is grace faith and eternall salvation to all beleevers but this I shall meet in the next place for this time let everie man learne 1. That whatsoever good he enjoyes for body or soule be it temporarie or eternall is a meere gift so the Apostle 1 Cor. 4.7 What hast thou that thou hast not received 2. Learne to know and when thou knowest bee thankfull to him that gave it and say in the Spouses phrase Not unto my selfe O Lord not unto my selfe but to thy name give the praise And so I come to the Author of these gifts and callings God God is the giver of everie good thing that we have Everie good and perfect gift comes downe from the Father of lights Iam. 1.17 Begin with things temporall wealth is the gift of God Beware that thou say not in thine heart my power and the strength of mine hand hath prepared me this abundance But remember the Lord thy God for it is hee that giveth thee power to get substance Deut. 8.16 17. Health is the gift of God He hath smitten us and he will heale as hee hath wounded and he will binde us up Hos 6.1 I make whole and none other Deut. 32.39 Peace is the gift of God therefore is hee called the God of peace 1 Thess 5.23 and God is not the author 〈…〉 but of peace 1 Cor. 14.33 Children are the gift of God For children and the fruit of the wombe are a gift and inheritance that commeth of the Lord Psal 127.4 Learning is the gift of God God gave to Isay the tongue of the learned Isa 50.4 Come to blessings spirituall In generall Blessed bee God even the Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ Eph. 1.3 In particular Hee hath chosen us vers 4. adopted us vers 5. made us acceptable in his beloved vers 6. forgiven us our sinnes by the redemption of Christ vers 7. given us wisdome and understanding vers 8. opened to us the mysterie of his will vers 9. If I could repeat unto you all the blessings which Gods people enjoy I should still finde them derived from this fountaine Should I speake of faith It is the gift of God yee are saved not of your selves but by faith which is the gift of God Ephes 2.8 Should I speake of our victorie over sinne and death it is the gift of God Thankes be to God who giveth us victorie through our Lord Iesus Christ 1 Cor. 15.57 Should I speake of strength under affliction Vnto you it is given that yee should suffer affliction it is the gift of God Philip. 1.29 Should I speake of understanding the secrets of the Gospell To you it is given to know the secrets of the kingdome of God This also is a gift Matth. 13.11 Should I speake of the end and complement of all happinesse eternall life this also is meerely a gift The gift of God eternall life through Iesus Christ
At Ephesus see the storie Act. 19. In the house of Nero see their salutation Phil. 4.22 The more it is opposed the more God makes it to thrive and prosper Post Martyres floresâ—â—t Ecclesia Chrysost de patient Iob Homil 4. Cruciate damnate torquete at â—â—â—ite nos exquisitior quaeque crudelitas vestra est sectae illecebra quoties a vobis metimur totics plures essicimur nam sanguis Christiano um semâ—n Ecclesiae est Tertull. Apologet ad Calcem Hence is that of Chrysostome After the Martyrs the Church flourisheth And Tertullian Afflict condemne torment but waste us everie one of your more exquisite crueltie is an allurement of our Sect as oft as we are mowed of you so oft are wee made the more for the bloud of Christians is the seed of the Church Onely Gods hand and power is seene in the planting of it when it is planted onely his hand is seene in the preserving and delivering of it It is the Prophets speech Isa 59.16 The Lord saw that there was none to helpe therefore his arme did save it and his hand brought salvation unto it In the dayes of Elias when they brake downe the Altars killed the Prophets and Elias onely was left then did the Lord alone preserve it In the time of the Arrian heresie when there was but Athanasius against the whole world so Constantius the Emperour and Liberius the Pope Theod. Eccles hist lib. 2 ca. 16. Hee kept Ioseph in Aegypt Ionah in the belly of the whale Israel in the deepe sea and when there was none to save then the arme of the Lord brought salvation unto them Which may serve First Vse 1 to comfort us in all our distresses because our Lord and Master is sufficiently able of himselfe to defend and save us who will see his sonnes and children in the fire but would pull them out if hee were able Secondly if God be all-sufficient of himselfe then will he finde out meanes sufficient to helpe and to doe his children good though man perceive it not Thirdly if all-sufficient then God can save the lives of his people when all meanes are against it He can make the den of Lions to bee a castle and a lodge for Daniel I come to the third For him are all things Doct. God in all his workes of election reprobation creation preservation had a respect to himselfe and proposed his glorie as the end of them all God made all things for himselfe even the wicked for the day of wrath Thus the foure and twentie Elders Apoc. 4.11 Thou art worthy O Lord to receive glorie and honour for thou hast created all things for thy wills sake When God chuseth a people hee respects his owne glorie The Lord set them up to be a pretious people unto himselfe and made them higher than all the Nations whom he made in praise in name and in glorie Deut. 26.18 19. In the discomfiting of enemies hee proposeth his owne glorie For this cause have I appointed thee that I might shew my power in thee and declare my name thorowout all the world Exod. 9.16 If he raise Lazarus the end is his glorie Said not I unto thee that if thou didst beleeve thou shouldest see the glorie of God Ioh. 11.40 He did intend his glorie in everie thing that hee did and hath glorie from everie thing that he made even by that which is evill for he turnes evill to good and brings good out of it as out of the evill of sinne a five-fold good out of the evill of punishment a manifold good So that both in good and evill he intends and from both good and evill he gets honour and glorie to himselfe I shall make the use when I come to the dutie of returning thankes and to the person to whom glorie is due To him be glorie for evermore Amen This is the Doxologie describing to whom the glorie of creation preservation election doth belong It containes first the Quid what is to be returned Secondly the Cui to whom it must be returned to him Thirdly the Quamdiù for evermore Fourthly the seale set to this acknowledgement and recognition Amen I begin with the Quid what is to be returned glorie my purpose is not to speake of an acknowledgement of the glorious nature and attributes in God but of mans study to get glorie unto God here among men onely this Conclusion I cannot passe That God lookes to receive glorie from everie thing that he hath made Doct. Thus the Prophet Isa 43.7 Everie one of them shall bee called by name for I created them for my glorie And hee hath chosen his elect to the praise of his glorie Ephes 1.12 The heavens must declare his glorie Psal 19.1 The creation of the world must set out his glorie Rom. 1.20 All the creatures must set forth his glorie because he made them Gen. 1. Preserves their being Act. 17.28 Feeds them Psal 147.9 But man especially is bound to this dutie of glorifying God because he not onely made him preserves seeds him but being dead quickened him being lost sought him being Satans prisoner ransomed him not with bloud of buls and and goats but of Christ And what use makes the Apostle Therefore glorifie God in your bodies and in your soules 1 Cor. 6.20 I come to a second viz. Man should never doe any thing Doct. whereby hee may not gaine some glorie unto God Thus the Apostle 1 Cor. 10.31 Amongst many hee is principally to aime at Gods glorie in these three 1. His actions 2. His speeches 3. His calling His actions are of three kindes naturall civill religious The naturall are such as are common to men with beast as eating drinking sleeping recreation yet in man all these must be moderated by reason that wee erre not in excesse or defect or manner of using them The Apostle hath mentioned two whereof we should be most carefull that wee dishonour not God to wit eating and drinking Here I must quarrell with two sorts of people who dishonour God so much in these two First they dishonour him in eating so did the people of Israel when they required meat for their lust Psal 78.19 And therefore while the flesh was yet betweene their teeth before it was chewed Gods wrath was kindled against them as Numb 11.33 Secondly they dishonour him in drinking as those Isa 5.11 Woe unto them that rise up early in the morning that they may follow strong drinke that continue untill night till the wine inflame them I come to the third which is our calling We must make choyce of such callings whereby we may gaine glorie unto God Doct. For a calling is a particular kinde of life imposed upon man by God for the common good and in everie calling two things must be considered the Author and the end The Author of everie honest and lawfull calling is God So the Apostle 1 Cor. 7.17 As God hath called everie man so let him walke The end of every
him in his members thy tongue blesse him for his mercies let it rouze up thy drooping soule like Davids tongue Psal 103. Praise the Lord O my soule and all that is within me praise his holy name Let us ever be singing that Magnificat of Marie My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour for hee that is mightie hath done great things for us and blessed bee his name And so I come to the action or office He shall turne away iniquitie from Iacob But yet there is a point in the verie word which is here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui eripiet that shall snatch them as it were out of some danger Aquinas proposeth that place in Amos 3.12 As the Shepherd takes out of the mouth of the Lion two legs or a peece so shall the children of Israel be To give a double note 1. That but a small part of the world shall bee delivered from hell and death as vers 5. The Vse is Vse The more earnestly must wee labour and the more paines must we take to be of that number and if wee will not faile learne foure lessons perfitly 1. That the ordinary pace which men goe will never bring us thither 2. Learne the way to Heaven perfitly 3. When thou knowest the way then mend thy pace 4. Cast off the luggage and burdens that hinder thee as 1 Cor. 9.24 I come to the second Conclusion This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that shall deliver by pulling snatching affords this point Doct. That heaven must be got with violence much hardnes Therefore is the whole way to heaven a continuall battell marching aray or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife Luk. 13.24 And when Paul was almost there then hee hath fought the good fight 2 Tim. 4.8 And the Apostle Heb. 12.4 There must be resisting unto bloud many a troublesome day must a man see in many an hot skirmish must he fight many sore and sowre strokes a man shall feele many a strait way a man must passe before he see God in glorie The difficultie ariseth partly from the nature of the way to heaven and hard to be found amongst so many by-paths and amongst so many false lights and deceitfull Pilots every one crying this is the way that many a poore soule not knowing which way to take goes on in none My best direction is that of Ieremie chap. 6.16 Aske for the old way which is the good way walke in that and yee shall sinde rest unto your soules 2. From the travellers in this way who are the greatest hinderances unto themselves some by lingring and deferring the time before they set forward who are like the sluggard Prov. 19.24 forgetting both the shortnesse of their life and the difficultie of comming to God when they are old some by stooping to gather treasures or reaching for honours lose heaven Ovid. Metam lib. 10. like Atalanta who lost the race by stooping for the golden apples But because I will not fall upon the former point I come from the place Sion from the person deliverer to his office He shall turne away iniquitie from Iacob The words are easie Doct. and the point plaine It is the proper office of Christ Iesus alone to reconcile sinners to God 1 Ioh. 2.1 If any man sin we have an Advocate with the Father Iesus Christ the righteous he is the propitiation for our sins When we were enemies we were reconciled to God by the death of his Son Rom. 5.10 There is no salvation in any other nor other name under heaven whereby we can be saved Acts 4.12 His forme and manner of reconciling sinners unto God is first by intercession as Rom. 8.34 he is not onely Mediator of redemption as the Papist makes him who make Angels Mediators of intercession 1. The distinction is without warrant 2. The high Priest in the Law was Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 typically both of remission by sacrifice and of intercession by prayer Of intercession as Aaron Numb 16.48 The other ordinarie and if now they bee divided the truth doth not answer the figure which must not be said 3. By him we have boldnesse Ephes 3.12 Let them shew where we have so by Angels 4. Hee lives ever to make intercession Heb. 7.25 let them shew the like of Angels Let them heare S. Augustine Whom should I finde that might reconcile me to thee Quâ—m invenirem quine reconciliarit riâ—i num eundum ad Angelos quâ prece quibus lachrymis Aug. Confess lib. 10. cap. 42. must I goe to the Angels with what prayer with what teares Secondly by not imputing sinne but by imputation of his righteousnesse unto them He was made sinne for us which knew no sin that wee might bee made the righteousnesse of God through him 2 Cor. 5.21 Thirdly by his death and passion that so hee may make payment and give satisfaction to Gods justice for his peoples sinnes The bloud of Iesus Christ cleanseth us from all our sinnes 1 Ioh. 1.7 We are redeemed not with corruptible things as silver and gold but with the precious bloud of Christ 1 Pet. 1.18 19. Fourthly by abating the number and weakening the power of sinne in them by the Scepter of his Word and the efficacie of his Spirit Wee know that our old man is crucified with him that the body of sinne might bee destroyed that henceforth wee should not serve sinne Rom. 6.6 Fifthly by quite abolishing and removing of all their sins at the houre of death and day of judgement So Apoc. 14.13 Blessed are they that dye in the Lord c. and therefore was Christ once offered to take away their sins Heb. 9.28 Hence was that excellent point and clause in Peters Sermon Acts 3.19 Amend your lives therefore that your sinnes may bee put away when the time of refreshing shall come from the presence of the Lord. The reason of all is this Because he is the blessed seed in whom all Nations are blessed as God said of him to Abraham Gen. 22.18 In thy seed shall all the Nations of the earth be blessed He is the root and foundation on which all Gods promises doe depend and in whom they are Yea and Amen 2 Cor. 1.20 Learne to seeke for salvation in none other Vse Acts 4.12 Expect to bee saved onely by his merits righteousnesse and sufferings for hee alone hath trodden the wine-presse Isa 63.3 Apoc. 19.14 What remaines but that everie man disclaime his righteousnesse as a menstruous rag renounce his owne merits as deserving nothing but death give all the praise to God and cry with the Psalmist Not unto us O Lord not unto us but to thy name give the praise And so I come to the second place alleaged VERS 27. Vers 27 And this is my covenant to them when I shall take away their sinnes THis Text is alleaged out of Ierem. 31. at the beginning of vers 33. This is the covenant that