offered by Moses and Aaron The Iewes they slue Christ and the Apostles and upon this followed the judgement Then came the floud upon the old world fire upon Sodome the sea in upon Aegvpt the spirit of slumber upon the Iewes There cannot be a greater judgement than to be strucke with a spirituall lethargie that nothing will waken to have hearts so hard that nothing can soften them to be like Epimenides in his cave or like the famous sleepers in the time of the Emperour Deâ—ius oâ— like Dionysius of Heraclea c. But this will better appeare in the two particulars whereof the first is Eyes that they should not see Salvian Lib 2. The eyes of the body which are fenestrae mentis the windowes of the minde should guide from corporall and the eyes of the minde from spirituall dangers * Tria impâ—â—iunt occulum 1. Tenâ—brae viz. peccata 2. Humor concretus viz. confluâ—us pecoâ—torum 3. Cura terrenorum With the former they lookt cleere enough not a mote in them but in the eyes of their mindes there were great beames that they could not see Three things hinder the eye 1. Darknesse to wit sinnes 2. a Concrete humour to wit a concusse of sinnes 3. The care for earthly things This Christ upbraided them with I speake to them in parables because seeing doe not see c. Matth. 13.13 which was a just judgement saith Musculus a Quia cùm loquebatâ—r perspicùe noluerunt intellâ—gire in paenam jam loquitur obscurè Because they would not understand when he spake cleerely to their punishment hee now speaketh obscurely And againe in Ioh. 12.40 He hath blinded their eyes c. Will you know a point by the way When the Iewes bewrayed their blindnesse that was in the time of Christ the Prophets and Apostles as Musculus observes and hee gives this note upon it b Malum ingenium impiorum nunquaÌ„ clâ—riùs deprehenditur qùam ubâ—lux veritatis splendere incipit The ill disposition of the wicked as never more clearely discerned than where the light of the truth begins to shine As c Splendente solenoctuae vespertiliones naturae defectum ostendunt sed noctè circum circa volitant hae solae aves The Sunne shining the Owles and Bats shew the defect of their nature but these birds alone in the night fly about here and there So wicked men shew themselves most vile when the best meanes are used to doe them good when this light came into the world then did this people bewray their blindnesse when Christ preached powerfully professed himselfe to bee the Messias then did they most of all whet their malice and rage against him when hee said I am of God and would have instructed them in his divinitie then they goe about to take him Ioh. 7.30 When he taught that high mysterie I and the Father are one then they goe about to stone him Ioh. 10.31 The more light they had the more their blindnesse appeared In the night time all colours are alike the foulest fogs and fens are not discerned from the crystall streames but in the morning they are discerned Reprobate men are never so bad as when the best meanes are used to doe them good Herod never worse than when Iohn preaches against Herodias till then all is well but if hee lay a plaister to that sore off goes his head Whence make a difference betweene the good and bad at the hearing of the word The one trembles and therefore onely is fit to heare as Isay 66.5 Heare yee that tremble at my word The other rages as Zidkijah did with Michaiah 1 King 22.24 When this Sunne shines the one is mollified like wax the other hardened like clay when the Law is read the one melteth like the heart of Iosiah 2 King 22.19 the other is never harder than then like as Pharaoh the more miracles Moses wrought and the more Aaron spake from God the more hee was hardened to be short we may see here both the nature of the word that it can discover a mans blindnesse and finde out everie uncleane corner in his heart as Heb. 4.12 It is a discerner of the thoughts and intents of the heart Secondly it is a marke to know a castaway by his hearing of the word the seeing the light makes him more blind the hearing more hard Let them take heed then that have heard so many Sermons against pride and yet studie new tricks to cover foule carkasses more than ever they did So many against neglect of the word and now absent themselves more than ever they did Against greedinesse and yet wooe and sollicite the world more than ever they did I will not say what I feare not that they are reprobates But as old Iacob said of Simeon and Levi Genes 49.6 Into their secrets let not my soule come I come a little neerer It is not Eruit illis â—culos Soto in Rom. 11. He hath pluckt out their eyes that they should not see But though hee give other eyes to to see hee gives them eyes that they should not see a greater judgement than if hee had quite taken away their eyes Qui privati sunt oculis non possunt videndo seduci For They that have no eyes cannot be seduced by seeing But the purblinde though he have eyes and see somewhat as hee in Mark. 8.24 Menlike trees is many times more wronged by seeing than if he were quite blinde for so our Saviour tels this people in Ioh. 9.41 If yee were blinde yee should not have sinne but now you see therefore your sinne remaines They had eyes to see corâ—icem Legis the barke and outside of the Law sed non penetrabant oculi corum ad medullam but their eyes pierced not to the marrow thereof The points are many 1. That the word which is the best salve for some mens eyes doth take away the sight of others yet the fault is not in the word but in themselves Non crimen Phoebus noctua crimen habet The fault is not in the Sunne but in the Owle 2. When God gives a blessing as eyes to see and men abuse it and regard not God in justice deprives them of the use of it So in the Word and the Ministers which is the note of Anselmus But the note which I insist on is Observat that they saw his miracles and beleeved not The eyes of their body saw him doe those works which none could doe but God and by delegation from him as healing the sicke cleansing Lepers raising the dead yet they smoaked out the eyes of their understandings that it might not sinke into their hearts and for all that they saw they beleeved him not and therefore God in judgement casts such a mist upon their understanding that now they cannot see though they would and such a distemper is now in their eyes that the sight not onely failes but deceives them and
common to all true Christians as well as Paul As first on the death of Christ Hee that spared not his owne Son but gave him for us all c. vers 32. Secondly on Gods free justification Who can lay any thing to the charge of Gods elect it is Christ that justifieth c. Thirdly upon Christs intercession Hee is at the right hand of God making request to God for us vers 34. Vpon these grounds commonto all true Beleevers doth the Apostle ground his resolution Thirdly to all the promises of God are added the seales in the true use of the Sacraments Reason 3 that if any of the faithfull should doubt of the generall promises he might there have it sealed to his particular person Circumcision a seale of the righteousnesse of faith Rom. 4.11 So Ephes 1.13 After yee beleeved the Gospell you were sealed with the spirit of promise which is the earnest of our inheritance And 2 Cor. 1.22 Hee hath sealed us and given us the earnest of his spirit in our hearts Ephes 4.30 Grieve not the Holy Spirit whereby ye are sealed to the day of redemption 2 Tim. 2.19 I end it with the consideration of the phrase the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath given us the earnest of his spirit the word signifies a pledge given or a seale annexed that wee may not doubt of the promises as men that lend a little money and take a good pawne are sure to bee no losers So hath God given us not onely his word but his covenant nor only his covenant but a seale nor only a seale but an oath nor only his word covenant seale and oath but a pawne and pledge and that no ineane one it is his holy Spirit He hath sent the spirit of his Son into our hearts Gal. 4.6 I come to let you see how a man may be sure of his salvation by infallible signs and marks 1. A conscionable care of the meanes of salvation and a desire to use them when wee doe enjoy them The signes whereby we may be assured of our election for the end and the meanes to the end are never severed in Gods purpose and decree and therefore it followes that all such as doe carefully use the meanes of salvation are sure in the end to attaine saluation For example the best means of saluation is the hearing of the Word that is the Bread of life whereof hee that eateth shall live ever Ioh. 6.27 that is the treasure hid in the field Matth. 13.44 They that seek Christ there shal not misse of him Search the Scriptures for in them ye thinke ye have eternall life Ioh. 5.39 And our Saviour allowes of this doctrine Ioh. 10.27 They are my sheepe that heare my voyce and follow me Audiunt lupi boedi sed non sequuntur Musc in Joh. Wolves and goats heare but follow him not saith Musculus upon Iohn They that seed in the greene pastures and are led forth to the waters of comfort have the Lord for their shepherd and keeper and then hee converts their soules and brings them forth into the paths of righteousnesse these men need feare no evill for with his rod and staffe the Lord comforts them they that follow the steps and the voyce of that heavenly Mercurie Qui pias laeth anlmas reponis sedibus Virgaque levem coercet anrea tur bam Hor lib. 1. Od 10. He amnica nobu incumbit sellicitudo ut audiamus vocem sequamur Aug. lib. de ovibus cap. 3. Who seateth holy soules in joyfull places and with his golden rod ruleth the unconstant multitude as Horace Lib. 1. Ode 10. need never feare what death and hell can doe against them This onely care lieth upon us that wee heare his voyce and follow him saith Augustine Therefore much too blame are they that are so slacke in this dutie that they much care not whether they heare or no and are kept from this house upon small occasion it makes mee feare they want a love of the meanes and therefore in the end must want the consummation of all comforts the salvation of their soules 2. The spirit of supplication and prayer The second signe of our Election when a man can open his heart and poure out his soule in strong cries and effectuall prayers unto God confessing his sinnes and suing for mercie and forgivenesse For this prayer is a worke and effect of the Spirit which by meanes naturall cannot be attained for we know not what to pray for as we ought Rom. 8.26 And therefore they that have a minde and love to pray they that finde a sweetnesse and comfort in it have surely the Spirit of God in them There is an holy anoynting that teacheth us what to pray 1 Ioh. 2.27 that anoynting is the Spirit and that verie Spirit witnesseth with ours that wee are the sonnes of God Rom. 8.16 a good comfort for such as love to be talking and conferring with God that are still commending their soules to him in prayer I would have you to be like Iames the Iust whereof Eusebius Booke 2. Chap. 23. Genua epu in morem Cameli obdurata sensum contaclus amiserunt His knees being hardened like to a Camels lost the sense of feeling and resolve with Ambrose Bishop of Millaine when he was to be exiled by Iustina the mother of Valentinian told them he would never run away but if they had any purpose to kill him they should at any time finde him in the Church praying for himselfe and his people as Charion remembers it Chron. Booke 3. I would have you to bee like Anna the daughter of Phanuel that never departed out of the Temple but served God in prayer night and day Luke 2.37 so might you know that Gods Spirit is in you indeed 3. To be wained and estranged from the world The third signe of our election to entertaine heavenly conference to minde heavenly things as Phil. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our conversation is in heaven If our hearts and that his soule is not filled O wretch that I am c. Rom. 7.24 Lastly a greedy desire of that which is able to satisfie an hungrie soule for I follow hard toward the marke Phil. 3.14 If any thus hunger and thirst blessed are they If any man thirst let him come to me and drinke c. Ioh. 7.37 what shall he drinke see Apoc. 21.6 I will give to him that is a thirst of the water of the well of life freely Yea but will that save Yes For he that drinketh of this shall never die nor be thirstie againe Ioh. 4.14 So that wee may say with Marie Hee will surely fill the hungrie with good things Luke 1.53 If any man thirst after God and his righteousnesse the Lambe that sits in the midst of the throne shall guide him and lead him to the fountaines of living waters Apoc. 7.17 If then you can say with David Psal 42.
grace Chrysost ibid. whom God foresaw would beleeve and the Pelagians of grace that is they who have chosen grace both of them ascribing too much to mans will The meaning is that this remnant is reserued according to the election of grace not whereby men chose grace but whereby God of his meere grace hath chosen men saith Iunius Iun. in Rom. 11. and there is in them an Hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the election of grace for according to free election saith Beza and Aquinas Beza Aquin. In them I note 1. The foundation and ground of salvation and that is Gods election 2. The impulsive cause of Gods election grace not in us but in God as Pareus and Soto Pareus Soto In the handling whereof and here note 1. what it is Election is that part of Gods eternall predestination Election described whereby hee decreed before all eternity that they whom he loved in Christ should be called to the adoption of sonnes iustified by faith should doe good workes bee glorified and made conformable to the image of his Son which conformity is begun when we are justified increased daily by good workes finished in eternall glory and all this that God may shew upon them the riches of his mercy that it is of those whom hee loved in Christ it is manifest for whatsoever good we have of God it is by and through Christ 2. That they should be called So the Apostle hee hath chosen us to be adopted through Iesus Christ unto himselfe Epes 1.5 3. That they should bee justified See Rom. 8.30 whom hee called them he justified 4. To be glorified Ibid. 5. That they may bee conformable to the image of his Sonne See Paul 8.29 Out of all these arise three conclusions 1. God did elect and chose because hee looked mercifully vpon vs in Christ 2. Whomsoever hee did chose unto glory he did predestinate to be holy Homines non producit Deus ad gloriam per scelera flagitiae Peter Martyr God brings not men to glory by villanies and wickednesse saith Martyr as aboue 3. All our hope of glory depends meerely vpon our election in Christ that we are or shall be called and iustified and in the end glorified Rom. 8.29 30. This election is the first and most ancient charter that Gods children can shew for their right to their Fathers inheritance for though by vocation we be manifested to be the sonnes of God by iustification ingrafted in Iesus Christ and made partaker of all that is his and by glorification we be entred into our Fathers inheritance yet is our election the foundation of all these as 2. Tim. 2.19 Our hope that we are of his Church for onely the elect are the Church and the univocall members of Christ the head though it bee denied by Bellarmine in opposition to Wickliffe Hus and Calvin Bellarm. de Eccles mil tant lib. 3. cap. 7. Our hope that our calling is true and effectuall for they only are effectually called who are eternally elected as may appeare in the golden chaine whom hee did predestinate them hee called Rom. 8.30 Our hope that we shall never be cast off that we are preserved by Christ and shall bee raised up at the last day Iohn 6.39 That we are kept by the power of God the father through faith unto salvation prepared but showed in the last times 1. Pet. 1.5 If all depend on this let us learne whether wee belong unto it or no that we may know whether we shall ever bee glorified or no. There is no way to know it but by the fruits as 2. Pet. 1.10 The fruits are many I will note for your comfort some 1. good workes 2. a conscionable care of the meanes of salvation 3. The spirit of prayer 4. Abalienation from the world 5. Hungring and thirsting after righteousnes 6. Conflict betweene the flesh spirit 7. New obedience 8. Love to Gods ministers 9. A longing for the fulnesse and complement of Christs comming as above and so I come to the impulsive cause of election Grace Amongst men they are said to have grace Cui favet populus Who have the good will and love of the people And so with God they are said to have grace who have found grace with God But here is a manifest difference men favour none but in whom they finde something whereby they may bee allured to love them but God loved not because he saw vs to be lovely for hee loved us first and by loving us gave us that which pleaseth him So that the name of grace in Scripture is used two wayes 1. For the free love and favour of God wherewith hee imbraceth the elect Ephes 1.6 We are predestinate to the praise of the glory of his grace 2. Grace signifies the gifts freely bestowed upon us by God as Rom. 11.29 The gifts that is the graces of God are without repentance as Aquinas hath well distinguisht Quaest 110. Artic. 1. By understanding of which distinction it will appeare with what difference the Protestant and the Papist agree in this tenent that man is justified by grace as the same schooleman 2a 2ae quaest 113. Artic. 2. But the Papist by grace understands the gifts of grace conferred upon them that bee justified as the infused habit of faith good workes c. We by grace in the act of justification understand not the workes of grace which by our faults and sinnes bee made imperfect and not able to satisfie Gods justice but the good will the love which God shewes unto us out of his meere mercie Lib. 2. distinct 26. Peter Lombard hath distinguisht grace into working and co-working and fathers it upon S. Augustine Degratin lib. Arbit Cap. 7. But these bee the same grace distinguisht onely in the effects for grace doth first cure the will and so it is working 2. It caused the will being cured to doe rightly and so it is co-working In the first mans will concurs with grace passively and grace only workes but in the other when mans will is regenerate it concurres both actively and passively and so grace and mans will be co-operant I will not trouble you with those distinctions into prevenient and subsequent which are but one and by the same grace hee prevents us that wee may will hee followes us by making us to doe he prevents us by moving us to good workes hee followes us by giving perseverance nor with that of grace into grace freely given and making acceptable Grace freely given is whereby one man workes with another to salvation and is called grace freely given because it is granted to man above the facultie of nature Grace making acceptable by which man is joyned to God as Th. Aquinas Th. Aquin. quaest 12. Art 1. That which is here meant by grace is his free mercie and love from whence the point is That which moveth God to
for them then the Lord stayed him and stopt his passage by bringing in the sea to drowne him and his host Exod. 14. as hee did with Saul when he would have taken away Davids life the Lord set downe how farre hee should proceed to chase him from place to place but not to death By all which it appeares that wee make not God to bee an idle looker on which suffers every creature to doe what they will But when God gives men over to bee blinded and hardned by Sathan and suffers wicked men for a time to worke mischiefe yet sets bounds and limitts to their rage and fury and in the end wonderfully rescues his servants from trouble This surely is not to doe nothing Fifthly a reducing of the ends to the rule of justice The bringing of some good out of evill for though Sathan and wicked men propose their ends the wicked that hee may serve his pleasures the Devill that hee may destroy yet such is the goodnesse of God Bâ—â—um est mala esse vel â—ieri alioquâ—â— sumâ—â—è bonus non permitteâ—et ca ficri Loâ— hard lib. 1. distinct 46. that hee will never suffer evill to be done if it were not to bring good out of it It is good that evils be or bee done otherwise the most good God would not suffer them to bee done and such is the wisdome of God that out of worst things he can chose the best ends as for example Iosephs brethen sold him for envy but God sent him to prouide for his old father and his brethren to preserve their lives Gen. 45.5 So in the death of Christ Sathan and the Iewes intended onely his death but God turned it to the salvation of all that beleeve As poyson is in it selfe evill but the skilfull Physician by tempering it cures the sicke and workes good out of it So doth God with sinne Shimei by cursing would shew his hatred of David but God would make knowne the patience of David which was good Now these workes as they proceed from the next cause man and the Devth be evill they be evill trees which cannot bring forth good fruits But as they proceed from the supreme cause and as hee brings good out of them they are good God and Satan will both have Ierusalem destroyed But Sathan that hee might bee avenged on them God that hee might punish their rebellion Christ is delivered to death the Iewes they doe it onely in malice But God hath another end the redemption and salvation of man and therefore in Act. 4.28 Pilate and the Iewes Gentiles gathered together to doe whatsoever thy hand and Councell had determined S. Enchirid ad Laurent ca. 101. Augustine shewes how God man may will the same thing and God in willing it doth well and yet man sinnes in willing it The father of an ungratious child is sicke Vt citius perveniat ad haereditaâ—em paâ—ris Vuâ—t Deus jâ—â—sâ—e fil uâ— iâ— pie God will have him to die â—n his just judgement the sonne That hee may sooner come to his fathers inheritance God wills it justly the sonne wickedly Albeit God doe order Res mala non habet â—aulan essi cientem sed desi ie 〈◊〉 De 〈◊〉 taâ—e Dei Lib 12. cap 7. determinate and governe sinnes that be done yet is he not properly the efficient cause of sinne It was a good saying of Augustine An evill thing hath no a cause efficient but defficient as the corruption of iudgement and the perversnesse of will and further I say that though the Papist accuseth us for making God the author of sin yet I will change my religion if I will not shew to any Romanist that will challenge me that wee of this Church teach no otherwise than the Papists themselues have written not onely out of Occam Durand and Bannes but principally out of Thomas Aquinas and Bellarmine himselfe In Râ—m 9. Dea â—ass gratiae lib. 2. Cap. 13. By a figure hee commands it and incites men unto it as a Huntsman sets the dog upon the Hare by letting goe the slip That God doth not onely permit the wicked to doe evill nor onely forsake the godly that the wicked may doe what they will against them But he oversees their wills he rules their wills he governs their wills nay he bowes and bends them by working invisibly in them and not only inclines the will to one evill rather than to another by permitting them to bee carried into one sinne and not into another but also positively hee bends them by inclining them to one evill and turning them from another occasionally and morally as hee speakes out of Thomas Aquinas Let them looke well into these speeches and they shall finde that wee say no more than they and if they would expound ours as candidly as their owne there would bee small or no difference Briefly then we say first in generall That God is not the author of sinne but the devill and mans corrupt will and the contrary we defie as blasphemy Secondly in particular wee beleeve that God wills nothing which is formerly sinne but hee fulfills his good wills by our evill wills as P. Lombard as hee wills that which is good Lib 1. Distinct 48. but hates it rather whence it followes that hee inspires it into no man nor creates any corruption in our wills which was not there before but forbids it absolutely within us by the light of his spirit as Rom. 2.15 without by the commandement Thou shalt heare a word behinde thee saying this is the way turne not out of it Isay 39.21 c. The first entrance of sinne into the world and the continuance of it in the world was the voluntary action of mans will God infusing no evill into him for God is not the cause why man is worse but that which God doth about and concerning sinne is contained in three actions First as the universall cause of all things hee sustaines mankinde and upholds his being yea the being motion of all his actions good and bad So that no man could either move to any action or have being himselfe if God sustained him not as Act. 17.28 whence it followes that the very positive act which the schoolemen call the subject of sinne and the materiall part of sin whereto sinne cleaveth is of God in the same sort that all other actions of the creature are this proposition doth Zanchius well illustrate A man rides upon a lame horse in this action are two things Motion and Halting the motion is of man man makes him move but his halting is of himselfe so in sinne the action or motion is of God but the deformity of man himselfe Secondly he withholds his grace as Iohn 12.39 Therefore they could not beleeve because Isay saith he hath blinded c. as being bound to no man but leaves the wicked to themselves whereupon it followes that their hearts grow hard and they cannot chose
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
remember whence thou camest and like Iacob when he was growne rich with my staffe came I over this Iordan c. Gen. 32.10 Secondly the Gentile being like a wilde olive which hath the leafe and outward proportion of the right olive tree yet without fruit because it wants the inward forme and moisture gives us this observation Doct. That without the forme of a Christian which â—s the grace of Gods spirit there is no fruit wherewith God is pleased because till then whatsoever is done is sinne either for matter or manner as first not proceeding from a good sountaine from a good heart or not in a good manner in saith and out of a good conscience or not to a good end for the improvement of Gods honour or because there is some blemish in it because there is in it some staine and tincture of evill which is not done away in Christ untill they be renewed by the grace of justification according to the rule Rom. 14.23 Whatsoever is not of faith is sinne The best sacrifice of the wicked is abomination Prov. 15. and so I come from what they were wilde olives to shew what they are that is Engrafted for them and made partaker of the root and fatnesse of the olive tree Here note three benefits First Incision Secondly by whom God Thirdly how by his free calling and grace and what better are they now They were wilde and without fruit but now full of good fruits From whence note Though man before grace and effectuall calling were like a barren tree yet if God once call him and receive him to grace hee will bee fruitfull and full of good workes For warrant see Tit. 2.11 12 13. The grace of God hath appeared and bringeth forth in man these excellent fruits 1. Denying of all ungodly and worldly lusts 2. Sobrietie 3. Righteousnesse 4. Godlinesse Sobrietie in himselfe righteousnesse in respect of his neighbour godlinesse in respect of God 5. Expectation of a blessed hope the appearing of the mightie God and of our Saviour lesus Christ So 1 Thess 4.7 God hath called us unto holinesse and the reason is pregnant Who usoever God doth effectually call them hee had predestinate before and therfore they cannot chuse but bring forth many good workes as Paul Eph. 2.10 We are the work manship of God created in Christ Iesus unto god workes which God hath ordained c. And whensoever a man is effectually called then is it certaine that he shall be glorified as Rom. 8.30 And therefore such an one cannot but abound in good workes and be filled with the fruits of righteousnesse as the same Apostle speakes Rem 6.22 Being made servants unto God you have your fruit unto holinesse and the end everlasting life That a man may say as Salomon Eccles 11.3 If the clouds bee full they will poure forth raine upon the earth So of a man if he be called of God and sanctified by his Spirit and enriched with his grace he will resemble Titus the good Emperour who when hee had spent a day and done no good was wont to lament it in these termes O my friends O 〈◊〉 diem perduit I have lost a day Othniel will judge Elias plead Elisha build Nehemiah reforme Abigail releeve Zaccheus restore If the tree be once good it will bring forth good fruit if the ground bee once manured and tilled it will bring forth good corne Learne here to examine Vse whether you bee engrafted into the true stocke by any effectuall and powerfull calling if you beare not onely leaves but fruit if yee be filled with the fruits of righteousnesse to the glorie and praise of God Phil. 1.11 Yee were once darknesse but now light in the Lord walke as children of the light Ephes 5.8 See 1 Pet. 2.9 10 11. What those fruits are you may see in Zach. 8.16 17. These are the things that yee shall doe speake the truth execute judgement imagine no evill in your hearts and love no false oath for these be the things that I hate You may see Gal. 5.22 The fruit of the Spirit is love joy peace long suffering c. You may see it 2 Pet. 1 4 5 6. Flying the corruption in the world by lust joyne with your faith vertue with vertue knowledge c. Hence is that of our Saviour a good tree is knowen by his fruit if thou bee changed from a naturall to a spirituall man from a wilde olive to a true olive from a servant of sinne to a sonne of God shew it by your fruits But first let not your fruits bee like the apples of Sodome Cap. 48. mentioned by Solinus Secondly when you grow old give not over bearing fruit but bee as the Palme-tree Psal 92.13 and bring forth most fruit in the time of age Thirdly bring it forth all the yeare Religion and vertue must have but two seasons a spring time and harvest c. So I come to the second benefit a participation of the root Made partaker of the root The Gentiles by adoption into the Covenant became one Church with Abraham and the Fathers From whence may be inferred this point the old and new Testament to bee one the Church to bee one and sprung from one root but the point that I make choyce of is this When men have beene formerly sinfull Doct. and now reclaimed the Lord will thinke as well of them and make as much of them as any others Matthew a Publican a gatherer of toll and customes which kinde of people were for the most part unconscionable odious both to God and men but being once converted the Lord thinkes no worse of him but takes him neere himselfe and if hee have but twelve that hee loves and respects but twelve that he chuseth to be his Trumpetters hee shall bee one of them Acts 1.26 Paul once a persecutor that breathed nothing but threatnings desired nothing but to sucke the bloud of Gods Saints yet being once converted by a light from Heaven the Lord thinkes no worse of him for his former sinne but takes him neere to himselfe appoints him a chosen vessell to beare his name takes him up into the third Heaven fils him with abundance of revelation above all the rest God deales with sinners as the father of the prodigall Luk. 15. So soone as his sonne was comming when he was yet a farre off he ran to meet him and fell on his neeke and kissed him brought the best robe and a ring and killed the fat calfe Peccanti silio dat oscula non stagella vis amoris non vidit delicta sic curat filii vulnera nâ— forte cicatricem nè fortè filio naevum relinqueret Chrysol Serm. 3. c. Hee gives kisses not stripes to his offending sonne the force of love seeth not faults hee so healeth his sonnes wounds that hee might not by chance leave a scar or the least freckle in his sonne saith Chrysologus 1. From whence learne that whensoever
was not one that perished And now for better setling of your mindes let me take a briese survey of those Scriptures that seeme to make against it First from Luk. 8.13 There is mention of some which for a while beleeve but in time of temptation goe away Answ It is meant of temporary not of justifying faith Secondly the Scripture saith that some concerning faith have made shipwracke 1 Tim. 1.19 That many shall depart from the faith 1 Tim. 4 1. Ans Faith is there taâ— cannot for justifying faith but for that 〈◊〉 of saith Thirdly Ezek. 18.24.26 If therâ—◠〈◊〉 turne away from his right coâ—snesse hee shall die Answ That is meant of righteousnesse hypocriticall which carries the name and goes in the habit of true righteousnesse and God by that speech doth teach us First alacrity and chearefulnesse Secondly our owne infirmity and pronenesse to faint in well doing Thirdly the miserable condition of hypocrites Fourthly what wee must doe In praeceptione cagnosce quid debeas in correptione quid tuo vitio non bileas inoralione unde accipias Aug Dc Gratia Corr. pt cap. 3. In a precept know what thou must doâ— in a reproofe what thou hast not done through thine owne fault in prayer whence thou receivest saith Augustine Fourthly Ioh. 15.6 If any man abide not in me he is cast forth as abranch and withereth and men gather them and cast them into the fire and burne them Answ He saith That if any branch abide not and bring not forth sruit he is cut downe but it is impossible that any should be engrafted by Christ which should not both abide and bring forth fruit and the elder they are the more fruit as Psal 92.13 The fifth Matth. 24.13 The love of many shall bee cold Answ It is meant of such Christian vertues as are common to the faithfull and hypocrites Sixthly Matth. 25.29 Take from him that talent Answ That talent is not saving grace not regenaration but meant of common gifts whether naturall or Ecclesisticall Seventhly 1 Cor. 9.29 I keepe downe my body c. Answ Reprobation is not opposed to election unto life nor doth it signifie the losse of eternall glory but probato vita moribus such a one whose life doth answer to what he taught Secondly If it be meant of reprobation to death yet the argument holds not Paul laboured that he might not be reprobate therefore could he be a reprobate for godly care and holy feare may and doth consist with certainty of election Eighthly From Heb. 6.4 5 and 6. verses It is impossible that they which were once enlightned have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted of the good word of God and the powers of the world to come if they fall away should be renued Ans The Apostle speaks of hypocrites which professe Christ for a time and afterward become Apostates they are said to have tasted the heavenly gift but not in a saving mannner and partakers of the holy Ghost that is of the gifts which God gives indifferently both to the Elect and reprobates as outward sanctity temporary faith the gifts of Prophecie doing of miracles but not the spirit of regeneration and a justifying faith And to have beene enlightned and tasted of the good Word of God that is to have attained to some knowledge in the mysterie of the Word and the powers of the world to come by world to come wee must understand the Church of the New Testament and by powers the doing of miracles which Christ in the primitive times granted both to the elect and reprobate I passe a multitude of places and their reason from the Angels and Adam who were just and yet fell They had the righteousnesse and grace of creation wee of redemption they were in a mutable condition wee in an immutable Adam fell but not finally the Angels were reprobates therefore fell finally we elect and within the Covenant and therefore cannot fall finally but I cannot in this Audience speake as beseemes this question onely for conclusion I wish you to admire the happy estate condition of all that truly feare God and faithfully beleeve in his holy name as vers 1. And so I come to the reason of the Apostles exhortation at vers 21. VERS 21. Vers 21 For if God spared not the naturall branches take heed lest he also spare not thee BY naturall branches understand the Iewes By thee understand the Gentiles the one a naturall sonne the other adopted and it is an argument from the greater framed thus God spared not the naturall branches not the naturall sonnes not those that were neerest unto him therefore let the engrafted branches the adopted sonnes and those that are farther off take heed They containe two branches 1. Gods proceeding with the Iew. 2. Pauls instruction and admonition to the Gentile I begin with the former There is no out ward privilege Doct. as descent as parentage or any thing else that can acquit grievous sinners from Gods fearefull punishments God is as resolute as Saul when he had bound the people not to eat untill night As I live though it be done by my sonne Ionathan he shall die 1 Sam. 14.39 Though Israel be never so deare yet if they turne his grace into wantounesse hee will send upon them great plagues and of long continuance sore diseases and of long durance Deut. 28.59 And as the Lord rejoyced over them to doe them good and to multiply them so hee will rejoyce over them to destroy them and bring them to nought vers 63. Though Ierusalem be the Vine though she be the place where God promised to bee resident and to have the Arke of the Covenant yet if this faithfull Citie become an harlot her Princes Rebels her Iudges murtherers then will God be eased and avenged of them and turne his hand against them Isay 24. Though Manasses have never so godly a father as Ezekiah yet if he commit those grievous sinnes mentioned 2 King 21. hee shall be carried into captivitie Though Iehojakim come of as good a father as Iosiah yet if presumptuously and with an high hand hee sinne against God he shall be cast out and buried with the buriall of an Asse and none lament for him and God will punish him and his seed for their iniquitie Ierem. 22.18 19. and 36.30 31. Though Cain have the privilege to bee the first man that ever was borne of a woman yet if he murther his brother God will curse him from the earth Genes 4.11 Vse 1 The Vse is First to blame them Vindicare praregativam religiost nominis Gothos baeretied pravitate superare Salvian lib. 7. who because of these outward prerogatives think themselves in good estates and free from Gods judgements They challenge the prerogative of a religious name and yet exceed even the savage Goths in hereticall wickednesse as Salvtan complaineth They cry The temple of the Lord Ier.
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