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.
and preserved when all meanes were past much more will he where the meanes faile not Thus the Holy Ghost reasons Rom. 8.32 He who spared not his owne Sonne but gave him for us all to death how shall hee not with him give us all things Quid negabit filus quidedet ut sit pater What will he deny his sonnes who gave himselfe to be their Father saith Cyprian which is an excellent comfort and incouragement for us for whom God hath wrought such extraordinarie and wonderfull things hee delivered us from Aegyptian darknesse a wonderfull worke from a Spanish Armado a wonderfull mercie from a Popish Powder-plot a wonderfull favour great and manifest tokens of love and such as ought to worke in us both faith to trust in him for smaller matters and grace to serve him with more obedience I wish it could not be said of us as it was of Chorazim and Bethsaida Matth. 11. Woe be to thee Chorazim c. for if the great wonders wrought for us had beene wrought for Heathens and Pagans they would long ere this time have both beleeved and repented There is yet a point or two God hath a love to the naturall branches Doct. 3 even when his hand is upon them Aug. Confess lib. 2. cap. 2. Percut is ut sanes occidis nè moriamur as Augustine speakes But the maine point is this Doct. 4 Though Gods children be sometimes farre gone in sinne yet shall they never be quite cast off Lot farre gone in incest Noah in chunkennesse David in adulterie and murther Manasses in idolatrie Peter to a deniall of Christ yet at last received againe The Prodigall far gone but at last comes home and his Father receives him againe the reason is Gods infinite mercie who rejoyceth more in shewing mercie than in doing justice as above And so I come from that part of the Chapter which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hortatorie to the Gentiles that they exalt not themselves to that which is propheticall to the Iewes that they may not despaire VERS 25. For I would not brethren Vers 25 that yee should be ignorant of this mysterie lest yee should be wise in your owne conceit that blindnesse in part is happened to Israel untill the fulnesse of the Gentiles be come in THe whole Prophecie reacheth to vers 33. The parts The maine proposition of it God will assuredly call the people of the Iewes in his appointed time vers 25. The reasons to prove it from vers 26. to vers 33. I know not better how to part this verse than into these two branches The one a deepe and profound doctrine viz. Blindnesse in part is come to Israel The other the attention craved and the way that is made to come unto it With this I begin The circumstances moving attention are 1. His kinde compellation Brethren 2. His affection and godly desire for them that they should not be ignorant 3. The depth and excellencie of his doctrine a mysterie 4. The use of that mysterie to keepe them from being arrogant wise and proud in their owne conceits I begin with the compellation Brethren A kinde and gentle speech intimating his love to them begging their love unto him and ministers this conclusion That men are most willing to learne of him whom they affect and love Doct. Therefore the Apostle writing to the Churches alwayes in the first place goes about to winne their hearts unto him by showing how dearely and tenderly hee loves them as Rom. 1.9 God is my witnesse whom I serve with my spirit in the Gospell of his Sonne that without ceasing I make mention of you alwayes in my prayers So to the Corinthians hee would win their love both by praying for them I wish you grace and peace from God the Father and from our Lord Iesus Christ and by thankfulnesse and joy of his heart that God had respected them I thanke my God alwayes on your behalfe 1 Cor. 1.3 4. To the Philippians Brethren I have you in mine heart Phil. 1.7 And God is my record how greatly I long after you all vers 8. To the Thessalonians What is our hope or joy or crowne of rejoycing are not even yee c. 1 Thess 2.19 20. Thus doe Gods Messenges endevour by love by prayer by taking paines towed the hearts of the people unto them that being in love with their persons they may give the better eare to their instructions and lessons The use is Vse 1 to teach us Ministers so to behave our selves that wee may win the love of that people whom wee teach But how Not by forbearing them in their sinnes not by applanding their ill wayes not alwayes by comming in a soft and still voice not by such faint reproofes as old Eli used to Hophni and Phinehas This is not well that I heare of you doe it no more but by praying heartily for you this should make you love us by preaching painfully unto you this should make you love us by living honestly among you this should make you love us by shewing you your sinnes this should make you love us by pulling you out of the fire this should make you love us not thinke us enemies because wee tell you the truth Gal. 4.16 but lovers and friends because wee shew you the way wherein you must walke we teach you those graces that you must cherish we name you those weeds which you must plucke up and those sinkes which you must cleanse and purge if you will be saved Secondly to teach you Vse 2 that your want of love to them makes you profit little by their paines Ahab will not be ruled by Micaiah nor heare the truth hee speakes because hee hates the man 1 King 22.8 Did you profit by them you would love them as the Galathians did Paul Gal. 4.15 you would have pluckt out your owne eyes to doe them good and be as sorrowfull for the losse of them as the Elders of Miletum were to part with the Apostle They wept sore and fell upon Pauls necke and kissed him gushing out with teares to heare the passionate words that came from him that they should see his face no more Act. 20.38 2. From the compellation note That the teacher and they that are taught should both live and love as brethren Doct. 2 Sometimes they are compared to a father and children 1 Cor. 4.15 Sometimes to a mother and her children Gal. 4.19 This love they should manifest first in praying one for another he for them as Paul Rom. 1.9 and they for him Ephes 6.19 Secondly by supplying the wants of one another He to minister things spirituall unto them and they things temporall unto him as the Apostle speakes 1 Cor. 9.11 Thirdly by a reciprocall and mutuall rejoycing at the well-fare of each other Hee must rejoyce when they doe well for what is our crowne and rejoycing c. 1 Thess 2.19 It is life to a Minister to see his people stand fast in
the weapons which they use viz. complaints requests teares from whence I observe this conclusion Prayers and complaints unto God are the Churches best weapons against enemies Doct. For Elias that was skilfull in the Christian warre makes choyce of this See when Israel warred with Amalek in Exod. 17.11 While Moses held up his hands Israel prevailed but when hee let his hands goe downe then Amalek prevailed You shall finde in 1 Chron. 5.20 when some of Israel warred with the Hagarims the sonnes of Ishmael that in the midst of the battell they cried unto God and hee heard them and gave their enemies over into their hands This was it that Salomon desired of God after the building of the Temple When thy people shall goe out to bettell and shall pray unto the Lord toward the house that I have built heare thou in heaven their prayers and judge their cause 1 Kin. 8.44 45. a O admirabilem pâ—arum precum â—â—m quibus coeâ—â—stiacedant â—ostes 〈◊〉 mâ—â—us illa quae victoriae suae â—â—ophaea in ipsis coeâ—â— or bibuâ— sigit O the admirable power of godly prayers to which heavenly things give place that hand terrifieth the enemies which fasteneth the tokens of its victorie in the celestiall orbes saith Bucholcerus S. Augustine giving the reason why David put off Sauls armour when hee went to fight with the Philistim b My 〈◊〉 ratioâ—◠〈…〉 sed spirituaâ—â—a 〈◊〉 st 〈◊〉 31. By a mysticall reason signisiâ— the Churches weapons not to bee carnall but spirituall He was c 〈◊〉 non â—â—rro sed side votis armed not with iron but with faith and prayers saith Bernard Plâ—tarch in the life of Pyrrhus saith of Gyneas a Thessâ—â—ian Orator that hee overcame moc by words and spâ—eâ—hes than Pyrrhus by the sword so in this ease And therefore Paul describing the Christian armour having mentioned the girdle of veritie the brest-plate of righteousnesse the shield of faith the helmet of salvation the sword of the spirit in the last place saith that wee must pray alwayes with all manner of prayers and supplications c. Ephes 6.18 So that wee must use for our weapons prayers and teares wherewith the Christians in the Emperour Antoninus his Armie procured victorie over the Quades as Dion in the life of Antoninus And with which Ambrose opposed Valentinian In Theod Hist Eccles lib. 4. cap. 12. when he would have excluded him out of his Church It was well said of Gregorie Nyssen of prayer Optimus dâ— mientrum cusâ—â—s certâ—ssi anaviganâ—â— msalâ—s tâ—tissiâ—â—um viatoribus scutum that it is The sleepers best keeper the Sâ—ylers surest safetie the Travellers safest shield Surely one prayer is more powerfull to procure a victorie than ten swords wherefore when wee begin to fight for the Church let us take the same weapon as David did in Psal 3. Lord how many are mine enemies how many are they that rise against me c. thorow the whole Psalme Which shewes Vse 1 1. That the Defender of the Church is God who saveth not with sword nor with speare as David said to Goliah 1 Sam. 17.47 that salvation is of the Lord Psal 3.8 that the horse is but vaine Psal 33.17 That so wee may give all the honour of our victories and the glorie of our deliverance onely unto God 2. Vse 2 That if wee be in feare that the enemies of the truth and Abettors of superstition and idolatrie should come to have power and authoritie in our land wee see what weapons wee have to withstand them viz. prayers and teares and complaints unto our God Wee must pray that our King and Queene may be nursing fathers c. Isai 49.23 not like Ahab and Iezabel to devoure the people of God If you feare that a barbarous nation should possesse our Land pray against it if you feare that wee may live miserably in our Land you have teares and sighes and groanes and complaints and prayers poure out these to withstand and when this people prayeth then Lord heare thou in Heaven and judge their cause And so I come to the complaint it selfe VERS 3. Lord they have killed thy Prophets Vers 3 and digged downe thine altars and I am left alone and they seeke my life WHerein I note first to whom it is made to the Lord not Elohim nor Adonai nor lah. but Iâ—hovah a name of foure letters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable as Hierome speakes in an Epistle to Marcella not onely for reverence of the Deitie Lib. de Trinitate as Tertullian but also because it can be affirmed of none but God The word signifies the eternall simple perfect being of God the Creator Author Preserver of all things which were are or shall be And one that is most true and faithfull in his promises Of the first the Apostle speakes Apoâ— 1.4 Christ yesterday to day and the same for ever Of the second Rom. 11.36 Of him and by him and through him c. Of the third Exod 6.2 3. I appeared unto them by the name of Almightie but by my name Iehovah was I not knowen hee was knowen by his name Almightie in creating the world and destroying it by water but not by Iehovah because hee had not yet performed the promise of bringing his people out of Aegypt All of these are noted in Isa 43. I am the Lord there is the first at vers 11. Secondly None can deliver out of my hand there is the second at vers 13. Thirdly I will doe it and none shall let it ibid. vers 13. there is the last From these doe arise three conclusions 1. That he alone is God and none other hee only is Iehovah as Deut. 4.35 Vnto thee it was shewed that thou mightest know that the Lord is God and that there is none but he alone 2. That God alone rules commands and governes all things gives life and being unto all things 3. There is not a word gone out of his mouth that shall not most certainely come to passe The Vse of the first is Vse 1 to confute the grosse opinion of the Manichees who made two Gods the one good the other evill the one the worker of good Lib. de Heres cap. 46. the other of evill as Augustine taxeth them which the Marcionites first learned out of Plato his first Booke of Lawes Stromat lib. 5. as both Clemens Alexandrinus and Danaeus upon Augustine shew The Vse of the second is a wonderfull comfort to the hearts of Gods servants Vse 2 for if God rule and command all then the wicked be they never so powerfull and bloudy cannot touch or hurt the weakest childe of God except the Lord give allowance to doe it Therefore make God our friend and who can be against us Rom. 8.31 We may say with David Psal 56.4 I have put my trust in God and will not feare what flesh can doe against me And most excellently in Psal 27.1 The Lord is my
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
the Arke of the Covenant and the Temple which Salomon built Quis cladem illius urbis quis sunera sando Explicat aut possit lachrymis c. Virgil. 2.1 Aeneid Babylon who could say of herselfe as Isay 47.8 I am and none else beside mee I shall not sit as a widdow c. Yet now she is laid waste Ostriches cry there and the Satyres dance there Isay 13.21 Few places had such prerogatives as Nineveh so much state that Volateran reports that it was eight yeeres a building and all that time no lesse than ten thousand worke-men and Diodorus Slculus that the height of the wals were an hundred foot the breadth able to receive three carts on arow it had fifteene hundred turrets and yet none of these have sence but paper-wals to preserve their memoriâ—â— So the seven Churches of Asia I am seges est ubi Troja fuit Ovid. Epist 1. Nice Ephesus and Chalcedon famous for generall Councels and now the ruines and rubbish of them cannot bee found they are turned into pastures for oxen and sheepe 2. Outward privilege is no proofe of election for then all the Iewes enjoying the same privileges should bee saved aswell as any one of them Beware then you deceive not your hearts Vse that you trust not to these broken reeds that have no strength that you judge not of your estate by these outward marks It is not your hearing nor your maintaining of the Gospell but it is your sanctified holines in the heart Follow holines for without that no man shall see the Lord Heb. 12.14 not Herods holines nor Pharisaicall holines not Popish holines in rites and ceremonies will you know that are of the Church I know you desire it for alas what good will it doe a man to have Princes to bow unto him doubt what shall become of his soule That saying of Trajan the Emperor will be but cold coÌ„fort at the day of death though my words perish in the aire yet When that day shall come that Christ shall set some on his right hand and others on his left you will have no comfort but in this that you led good lives kept cleere consciences served God in singlenesse of spirit for then hee will take you by the hands and bring you into his Palace admit you into his Court make you Inheritors of his Kingdome invest you into his glorie where I hope we all long to be and where I hope we shall all meet to praise the blessed Trinitie the Father Sonne and Holy Ghost to whom be glorie So I come to Pauls answer in the next words God forbid for I also am an Israelite Answ This answer consists of two branches The one Pauls reply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbid The other the strength of his reply in three Arguments 1. From the person Paul 2. From the fore-knowledge of God 3. From the state of the Church in the time of Elias I begin with the reply God forbid It seemes to bee a bare negation but is indeed in sence Bipartita propositio Ad Rom. 1. a two-fold proposition saith P. Martyr 1. God hath cast away none that are within the Covenant God forbid that 2. Which followes by way of corollarie All that are Iewes are not within the Covenant Doct. and from these two propositions follow two conclusions They that are within the Covenant of grace cannot finally be cast away 1. They that are within the Covenant of grace cannot finally bee cast away 2. All men are not within the Covenant of election and grace I beginne with the former and lay downe these grounds Reason 1 whereon it being built will stand like the house upon a rocke against the wind of Popish opposition The 1. God who elected them is unchangeable I am 1.17 I am God and change not Mal. 3.8 a Sine mutatione facit mutabilia moderatur mobiiased sine motu Aug de Trinit lib. 1. cap. 1. He being without change doth make things changeable and governeth things moveable but without motion saith Augustine b Et qui mutat opera non mutat concilium consess lib. 1. cap. 4. And hee who changeth his works changeth not his counsell c Et quodsemel habet nunquam admittit What he once hath he never loseth d Tempus ab aevo esse jubes stabilisque manous das cuncta manert Boet deconsol philos lib. 3. From all eternitie thou commandest time to bee and remaining stable thou causest all things to abide saith Boetius They that would see more may finde it in e De Ecclesiast Hierarch cap. 3. Dionysius the supposed Areopagite that though a man would fall yet God will bee sure in his Covenant The 2. Reason 2 Institut lib. 3. cap. 24. second given by Calvin All the elect are committed by God the Father to the keeping and protection of God the Sonne All that the Father giveth mee shall come to mee Ioh. 6.37 and in Ioh. 17.6 Thine they were and thou gavest them to me and therefore Christ cals himselfe the true Shepherd in Ioh. 10. and knowes everie one that God puts into his keeping vers 14. If a Shepherd then he is to tend and keepe all that is committed to his trust and if you will know how faithfully Christ doth keep them see Ioh. 17.12 All that thou hast given me I have kept and not one of them is lost save the sonne of perdition c. And Ioh. 6.37 Him that commeth to me from the Father I put not away nay there is not one that God hath commended to my keeping but I will shew him to my Father and bee accountable for their soules at the day of judgement For I will raise him up at the last day saith the Shepherd of Israel vers 39. The 3. Reason 3 If any thing should cut them off who are once in the Covenant it must needs be their owne sinne or the stratagem of an enemie Sin cannot because if any of them sinne they have an advocate with the father Iesus Christ 1 Ioh. 2.1 Hee will present them blamelesse and without spot and in the meane time keepe them that they shall not fall Iude 24. nor can the stratagems of Satan prevaile for I give unto them eternall life and none take them out of my hands and they shall never perish Ioh. 10.28 If the elect could be deceived it should bee by false Christs and false Prophets Matth. 24.24 they would deceive if it were possible the verie elect The 4. The assurance of salvation is sealed the covenant is not onely made as Gen. 17.7 but it is also sealed Reason 4 for God hath sealed us and hath given us an carnest-penny for hee hath sealed us and hath given us the earnest of his Spirit in our hearts 2 Cor. 1.22 So Ephes 4.30 Grieve not the holy Spirit of God by whom you are sealed c. So 2 Tim. 2.19 The foundation of God remaineth sure
Like as the Hart desireth the brookes of water so thirsteth my soule after thee O God you are then blessed There be two things notable in an Hart saith Augustine on this Psalme First swiftnesse in running especially when she desires the soile Secondly when shee feeds shee kils a kinde of Serpent Aelian lib. 2. cap. 9. saith Aelian wherewith her mouth is so inflamed that shee cannot rest till shee have some water and shee is then more thirstie than before Serpentes tui vitia sunt occide serpentes intquitatu desiderabu avide sontem veritatis The fifth signe Thy Serpents are thy vices kill the Serpents of iniquitie and thou shalt more greedily desire the fountaine of truth 5. The conflict and combat betweene the flesh and the spirit whereby on the one side a man is drawen to sin on the other to obedience by the one hee is drawen against the tide and his owne carnall affection and by the other carried downe the streame with violence for naturally we all goe one way viz. the broad way and naturally wee all move to one point viz. destruction and naturally we all serve but one Master and that our common enemie and whatsoever the Spirit moveth the flesh abbors what the flesh suggesteth the Spirit forbids and this combat is in those that belong unto God I see another law in my members leading me captive to the law of sinne though in the inner man I delight in the Law of God Rom. 7.22 23. In the most regenerate the spirit lusteth against the flesh and the flesh against the spirit and these two are contrarie Gal. 5.17 which Hieronymus led by Origen understands of the literall and spirituall sense of Scripture Lyra and Dionysius Carthusianus of the difference of sence and reason as Bellarmine notes in his fifth Booke of the sence of sinne Chap. 15. But the true meaning is that in man regenerate be two principles of doing 1. The flesh whereby the regenerate being partly carnall is drawen to sinne And 2. The spirit whereby a man in part carnall is also in part regenerate and drawen to delight in things that be good Tundit mentem sluctus uterque tuam Either wave doth beat upon thy minde Hee is like a man in an Isthmus the waves of both sides doe beat upon him While the strong man keepes the house the things that he possesseth are in peace Luke 11.21 But when there commeth a stronger he casteth him out of his possession So that a man begins not to feele this combat till Christ come to lodge in him The people of Israellive reasonable quietly till they desire to goe three dayes journey in the wildernesse to worship God and then Pharaoh bids lay more worke upon them Exod. 5.9 Doest thou feele this fight betweene the Spirit and the flesh then surely this Spirit is in thee 6. The sixth signe New obedience and application of the heart to keepe conscienably all the Commandements of God as 1 Ioh. 2.5 He that keepeth the word of God in him is the love of God perfit indeed and hereby we know that wee are in him and by this are the children of God knowen and the children of the Devill he that doth not righteousnesse is not of God 1 Ioh. 3.10 Now this obedience must have three conditions 1. It must be totall both in respect of subject that is wee may not serve one with our lips and another with our heart 2. In respect of the object that is wee must not content our selves to mend many things with Herod but with David Psal 119.6 we must have respect unto all Gods Commandements 2. It must bee perpetuall not begin in the Spirit and end in the flesh as Gal. 3.3 not serve in youth and in age give over not bring forth fruit when they are young and grow barren in their age But they must be like those trees that be planted in the house of God Psal 92.19 that bring forth most fruit in their age and are fat and well liking Although the root under the ground bee dry and without moisture Quan vis arida sitradix sub terra pâ—chra coma sub coelo yet the branches under Heaven are goodly and beautifull In a race if a man run and then give over Neither shall his obedience deserve praise nor his patience a crowne Certè nec obedientia laudem nee patientia coronam Bernard Epist 129. Adfratres in Ercmo Scrm. 8. That Horace in his Booke of the Art of Poesie requires as a Decorum or a grace in his Tragoedian that S. Augustine prescribes as the rarest qualitie of a sound and godly Christian Principio medium medio nè discrepet imum That a bad conclusion doe not disgrace a hopefull beginning Religion and goodnesse must have but two seasons a spring time and a summer the least blast of Autumne or the least nipping of a winters frost they must not feele a good man in the deadnesse of Autumne casts not a leafe in the sharpnesse of winter loseth no moisture sap nor beautie for as it is to no purpose for a man to dig in a golden mine except hee continue so is it in this case It is the observation of Virgil in 1. of his Georgie That though the Sunne bee never so glorious at her rising yet if shee set in a cloud at night Quid cogitat humidus Auster Signa dabit It is a signe that foule weather will follow Looke to it then that your goodnesse bee not like the goodnesse of the men of Ephraim Hos 6.4 like the morning cloud or like the morning dew not like Dans Image not like Arislotles Lion not like Mandrabulus his Offering Plin lib. 8. ca. 16. Lucian Quintilianus not like Quintilians lazie Athenians good tolerable Orators at the first but meere wranglers in their latter dayes O let it never be said of you that the longer you learne the lesse you profit the longer you live the lesse good you doe the more time you have to doe good the worse you bestow it that the more yee grow in yeeres the lesse yee grow in knowledge 3. Obedience must bee grounded upon Gods word and performed conscionably because God commands it It must proceed from faith which will make a man goe thorow evill and good report 2 Cor. 6.8 And I will give you this marke to know it by it will make a man as conscionable of secret as of open sinnes as ready to serve God when there is no man to witnesse it as if all the world stood looking upon us It will make a man as loth to offend in his Chamber as in the Church or Market That is no obedience whereto a man is brought by feare of men and not by conscience wee must be like Ioseph Gen. 39.9 Pudet id facere in conspectu Dei I am ashamed to doe this wickednesse in the sight of God The seventh meanes is The seventh signe of our election
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
any other thing beside him not any other thing after him as Bernard speaketh 2. In time and season For they that seeke mee early shall finde me Pro. 7.17 3. Sincerely for they that seeke him with all their heart shall finde him Deut. 4.29 4. In the time of grace Whilst hee may bee found Isa 55.6 5. In faithfulnes without Hypocrisie for Hypocrites shall come with their sheepe and oxen to seeke the Lord but shall not finde him for hee hath withdrawen himselfe from them Hos 5.6 And besides the manner we must seeke him for a rightend viz. not our owne praise and glory but Gods Christ for himselfe In which point they offend who seeke Christ because they gaine by him as they in Iohn 6.26 You seeke me not because you saw the miracles but because you eat of the loaves Vt vix quaeritur Iesus propter Iesum Trect 25. in Iâ—hanem he so he thus That Iesus is scarcely sought for Iesus saith Augustine and therfore no marvell if they that deferre their repentance doe seeke and not finde for they seeke not early if Hypocrites seek and not finde for they seeke not sincerely if proud justiciaries seek and not finde for they seeke not in faith But if a man seeke him early as Elkanah and his wife 1 Sam. 1.19 if sincerely with all our heart and soule as Iosiah did Adsiar 〈◊〉 Erâ—â—no sert 2. 2 King 23.25 then that of Bernard will be most true It is more easie for Heaven and earth to passe away than that hee that so seeketh should not finde Facdues est transire calum terram quam lit sic quaerens non inveniat sic petens non accâ—piat sic pulsantium aperiatur In Cant. 3.1 that so asketh should not receive to him that so knocketh should not be opened for this is his word and though earth and heaven should passe yet not an Iota of my word should passe Math 5.18 I conclude the point with that of Bernard in Cant. 3.1 I sought him whom my foule loved but found him not There be three causes that hinders a man from finding God 1. When they seeke not in time he is departed without doubt when he cannot bee found this earlie is the acceptable time 2. If negligently 3. Because not as she ought shee sought him in her bed but hee is risen he is not here Doe you seeke the valiant one in a bed Quaeris in licto fortem in lectulo maâ—nuâ— in stabulo gloâ—â—ficatls Aug Conf. lib. 4. chap. 12. Quaerite quod quaeritâ— sed non ubi quaeritu luce intenebris vitam inregione mortis non est illic him that is great in a little bed him that is glorified in the stable no no saith Augustine Seeke what you seeke but not where you seeke light in darknesse and life in the region of death it is not there So I come to the second part of the proposition The election hath obtained it But the election hath obtained it It is a Metalepsis the abstract for the concrete as if he should say though such as seeke for life in their owne righteousnesse cannot finde it yet they that seeke it in faith cannot misse of it and who are these all that were eternally elected and he saith that the elect have obtained it already to note that it is as sure as if they were in full possession I will take the verie purpose of the Apostle for my conclusion A man once elected shall certainely be saved Doct. A point which I use to build upon these foure props against all the contrary windes of Popish opposition as above and so I come to the third clause in the proposition The rest have beene hardned And the rest have beene hardned I meet with it againe in the next verse where I shall shew you in what sence and how farre God is said to harden and to will sinne and yet be farre from being author of it In the meane time see the meaning of the word and one doctrine In the greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar and Erasmus translate they are blinded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is asmuch as to change into a stony hardnesse and amongst Physicians is asmuch as to harden with an overgrowne-thicke skin as much as the brawne or hardnesse of a mans hands or feet by much labour And in the Hebrew the word sometimes signifies to harden that it cannot bee bent and notes 1. a naturall malice and hardnesse 2. a contracted hardnes under this understand both that hardnes when of soft a thing is made hard when of hard is made harder as iron hard of it selfe yet softned with fire and then put in cold water is harder than before Sometimes it signifies to aggravate as if the heart were then hindred with some great weight that it could not lift up it selfe to contemplate the workes of God and embrace grace when it is offered In Isay 6.10 It is applied to the eares of men when the hearing facultie is hindred by the accesse of some vitious humour either within or without it that it can either not at all or hardly perceive any sound what kinde of hardnesse this is viz. that it is not of the hands or fingers but of the eyes the eares the heart will appeare in the two next verses out of Isay and David So I come to Doctrine Induration and hardnesse of mans heart is a fearefull signe of reprobation for whereas in reprobation there bee two acts 1. Affirmative 2. Negative The affirmative hath two degrees the one a just induration 2. An ordaining to punishment and where there is the one it is to be feared the other will follow and therefore you read not in Scripture that any people were hardened but surely destruction followed In Iosh 11.20 when some of the Hivites that inhabited Gibeon made peace with Israel it came of the Lord to harden the hearts of the rest to the intent that they might be destroyed and have no mercie shewed to them So it is said of Sion King of Heshbon Deut. 2.30 that when he would not let Israel passe by him The Lord hardened his spirit and made his heart obstinate because hee would deliver him up to bee destroyed So it is said of Pharaoh in Exod. 7.4 Hee shall not hearken but his heart shall be hardened that I may lay mine hand upon Aegypt So that when God hath a purpose to proceed to judgement against wicked men he lets them alone to worke ungodlinesse to live in disobedience to be hard-hearted and obstinate in sinning as in the sonnes of Eli they obeyed not the voice of their father viz. God left them and gave them not grace to hearken because he meant to slay them 1 Sam. 2.25 and all this is not meant of that hardnesse which is naturally even in the best for God many times takes away that hardnesse and gives hearts of flesh that may bleed and
weepe for sinne and turne to be saved as Ezech. 36.26 I will take away your stony heart and give you an heart of flesh but it is principally meant of a contracted kinde of hardnesse when men hearing the word whereby they should bee conuerted and judgements whereat the heart should melt as did the heart of Iosiah 2 King 22.19 yet notwithstanding make their faces impudent and their hearts hard and resolve to march on in their sinfull wayes this hardnesse is the verie harbinger of death and the fore-runner of everlasting destruction Which makes mine heart to tremble Application and my bowels to yearne and my soule to mourne in secret for many of our people whose hearts be like to anvils the more they are beaten the harder they grow who have both seene and heard the judgements of God and tasted the sweet mercies of God yet have neither beene affrighted from sinne by judgement nor allured to holinesse by mercie surely all the signes and symptomes of destruction are upon them when man breakes the Sabbath heares the promises Isa 58.14 and Isa 56.5 and casts it behinde his backe the threats and punishments as the man stoned Numb 15. that he will kindle a fire in their gates that shall never be quenched Ierem. 17.27 and makes his face hard against them and goes on still in his wickednesse must needs be in the state of reprobation and hath all the marks and tokens of a castaway upon him The contemner of the word that heares the gracious promises Prov. 3.2 Luk. 11.28 〈…〉 are they c. Iosh 1.8 The judgement against them that refuse to heare Prov. 1.24 Because I 〈◊〉 called and you refused c. Zach. 7.12 13. The 〈◊〉 made their hearts as an Adamant stone lest they should heare the Law and the words which the Lord of hosts sent in his spirit by the ministerie of the Prophets therefore came great wrath from the Lord of hosts Therefore it is come to passe that as hee cried and they would not heare so they cried and I would not heare saith the Lord of hosts He that heares this and yet hardens his heart against it and will neither mend for mercie nor judgement is in the estate of damnation and hath all the signes and symptomes of a reprobate upon him and therefore let us labour for soft and tender hearts that if God threaten may melt and tremble if hee promise mercie may rejoyce and be glad if hee doe us good let us take the cup of salvation Psal 116.13 Let us pray God that we may weepe because wee have not wept mourne because wee have not mourned that our hearts may not bee in the hand of the Devill like hard clay but in the hand of God like wax And so I come from the proposition to the confirmation vers 8. VERS 8. According as it is written God hath given them the spirit of slumber eyes that they should not see and cares that they should not heare unto this day HEre is the confirmation of the rejection of the Iewes proved by two testimonies wherein I note first the Oracles whither he resorts for determination of this point In these words as it is written from whence the conclusion is Doct. That the written Word ought to bee the Iudge of all controversies and doubts It is able to make us wise unto salvation through the faith that is in Iesus Christ and is profitable for doctrine reproofe correction and instruction as above on these words What saith the Scripture And so I come to the confirmation if I may first cleere a doubt Origen saith There is no place of Scripture where it can bee found in the written Word which is as much as to say that Paul lied indeed it is not to the Word but to the sense and meaning both in Isa 29.10 The Lord hath covered you with a spirit of slumber and shut up your eyes your Prophets and your chiefe Seers hath he covered and their visions are as a booke that is sealed Buxtorfius and Arias Montanus translate the Hebrew word thus the spirit of slumber And it is againe in Isa 6.9 Make their eares heavie The Apostle addes of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this day that they might not thinke that this prediction was already finisht but that the judgement was upon them till this day I will not insist upon the difference betweene the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath made them drunke So they use the word in Isa 19.14 and the originall which signifies he hath covered them Nor is it materiall that the Septuagint expresse it by the active referring it to the people that they have shut their eyes and so Luke cites it Acts 28.27 they have winked with their eyes that they should not see and S. Paul referres it unto God God hath given them c. For it is a good observation of Peter Martyr That is said to be done of God Id dicitur fieri à Deo quod sit Dei imperio which is done by Gods command Nor will I insist upon the signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated slumber or compunction which some take from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to move or drive and interpret it the spirit of perplexitie or maligne spirit as Anselme Some call it the spirit of envie whereby they were offended at the calling of the Gentiles but this is but conjecturall yet appeares no reason why the Hebrew word Tardemah should bee rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying pricking and compunction of heart Therefore Beza and Tolet are of opinion that it signifies slumber or sleepe rather than compunction yet seeing that Chrysostome Origen and Theophylact who best knew the signification of the word and the Scriptures also used the word in this sense Acts 2.27 They were pricked in their hearts I thinke it had not beene amisse if it had beene rendred the spirit of compunction And yet I hold the sense and meaning to bee all one and Osiander gives a reason because they are pricked and stirred when they are called to the Gospel but as men asleepe are loth to awake my judgement is that this spirit of slumber or compunction is the same which Paul in 1 Tim. 4.2 cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conscience burned with an hot iron and that is all one with the spirit of giddinesse and answers fitly to that in the seventh verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall more fully expound the words when I come to them in particular In the first proofe I note 1. The judgement 2. The Author 3. The continuance The judgement the spirit of slumber 1. Generall 2. In two particulars the excaecation of the eyes the other the obturation and stopping of the eares The author he God hath given c. The continuance to this day of these in order and first of the author he he hath given Hardnesse of heart is brought upon man by God
yet say I not by God onely for there be three efficient causes of mans induration Man the Devill and God 1. The first cause of hardnesse of heart The wicked hardens of his owne heart so did Pharaoh Exod. 7.13 Pharaoh hardened his heart and did not let Israel goe And Exod. 8.32 Pharaoh hardened his heart at that time also Therefore saith Moses to Israel Harden your necks no more Deut. 10.16 And 2 King 17.14 The Lord bade them turne from their evill wayes but they would not obey but hardened their hearts and necks like to the necks of their fathers that did not beleeve in the Lord their God And Ierem. 5.3 Thou hast stricken them but they have not sorrowed consumed them but they have refused to receive correction and have made their faces harder than a stone which phrase is frequent in the Prophet Ieremie as in Ier. 7.26 They hardened their necks and did worse than their fathers And Ierem. 17.23 They made their necks stiffe and would not heare by which it appeares that ungodly and wicked men are a cause of their owne hardening when they either oppose the truth acknowledged or persevere in sinne against their conscience as may bee seene in Cain Pharaoh Iudas and the Iewes A second cause is the Devill The second cause of hardnesse of heart helping forward the wicked and sinfull purposes of man plunging him everie day further than other into finne and easting thicke and foggie mists over his eyes as 2 Cor. 4.4 If our Gospell be hid it is hid to them that perish in whom the God of this world hath blinded the mindes that the light of the Gospell might not shine unto them which God of this world is not the true everliving God as Chrysostome Augustine and Ambrose expounded it when they dealt with the Manichees and Arrians but the same which is called the Prince that ruleth in the aire the Prince of darknesse viz. the Devill and these two efficients of induration doe both sinne most grievously man by his owne will Satan by instigation mans corruption is as the coale that sendeth forth sparkes the Devill blowes the coales and kindles the fire The third cause is God for first The third cause of hardnese of heart mans heart sends forth fire Satan blowes it and then God strikes on the anvill and frames and disposeth everie thing to his owne will The first and neerest cause is mans corruption the Instigator and Tempter Satan and God as a just Iudge I will harden Pharaohs heart saith God Exod. 4.21 The Lord hardened the heart of Pharaoh Exod. 9.12 And the Prophet Isay 63.17 questions thus with God O Lord why hast thou made us to erre from thy wayes and hardened our hearts from thy feare So God is said to give men over to a reprobate sense and reprobate minde Rom. 1.28 To blinde Isay 6.10 To deceive Ezek. 14.9 If that Prophet be deceived then I the Lord have deceived him to put a lying spirit in the mouth of his Prophet 1 King 22.23 Behold the Lord hath put a lying spirit in the mouth of all these Prophets Now how God doth harden and blinde is not agreed Some say that all those Scriptures Hee hardened Pharaohs heart and hee gave them over to a reprobate minde c. are to be expounded by the word of permitting that God did suffer them to be done and not without shew of Scripture Psal 81.12 They would not hearken therefore I gave them up to the hardnesse of their heart and let them walke in their owne counsells And also from the speech of Barnabas and Paul Acts 14.15 16. when the people of Lystra would have sacrificed unto them Why doe you these things we be men as you are who preach unto you the living God who made all things and in times past suffered the Gentiles to walke in their owne lusts and when it is said that God gave them over to doe such things as are not meet they understand it that God suffered them to doe such things as were not convenient and that God hath no more to doe in hardening mans heart than a man that stands upon the shore and sees a ship to bee drowned when hee might have holpen it which was the interpretation of Iulian the Pelagian August contra luâ—â—anum Pelag. lib. 5. cap. 3. as Augustine sheweth But Augustine shewes there that God doth it not by patience alone but by his patience which implyes an action for if he would not for no reason would hee have permitted it So that he doth not onely suffer it but will it for Gods permission is voluntarie and he suffereth willing not unwilling See Calvin Inst lib. 1. cap. 18. seâ—â— 2. God permits nothing against his will so that when God suffers sin to be done hee also wils it to be done Some say that they must be expounded by the word of substracting That God is no otherwise said to harden or blinde but by with-drawing his grace which they that are blinded and hardened are unworthy of As the ship-man withdrawing his helpe le ts the ship be drowned or a man that takes away the pillar that sustained the house then the house fals of it selfe and there bee two causes why God useth to withdraw his grace and spirit sometimes to punish the unthankfull that abuse his grace sometimes that they might better acknowledge the necessitie of grace that without it wee can doe nothing that is good that wee may bee more enflamed with a desire of it and embrace it joyfully when wee feele it and for these causes God sometimes denies his servants the powerfull working of his Spirit and suffers them to fall into foule sins and that not onely in justice to punish former ingratitude but also in mercie and for their good both in the sight of our owne weaknesse and in seeing the necessitie of Gods grace and in making us more carefull not to abuse grace when we have it So that God doth blinde when he takes away his light for take away light darknesse followes take away grace hardnesse followes and therefore Peter Martyr sayes That God is such a cause of sinne as is called in Philosophie the removing prohibiting cause that takes away the helpe by which they should bee kept from induration and though this bee somewhat yet it is not all for surely these sayings God did harden give over to a reprobate minde lead into temptation and encline the hearts of men doe signifie some action of God in man Some come a little neerer and say that God doth blinde and harden not by his owne but by an outward act indirectly that is by proposing to the eyes and eares such objects whereby they should be softned and enlightned and reclaimed from sinne but yet it comes to passe by their owne faults that they are thereby blinded and hardened and plunged further into sinne These objects are the preaching of the Word Sacracraments miracles mercies judgements
but sinne The manner how hee hardneth is not by creating the sinne as Augustine Not by infusing malice but by withdrawing grace as hee doth grace in the elect but by denying them the power of his grace which should mollifie them and by offering them sundry objects as the Word and Gospell which they convert into occasions of sinne and ruine and whereby they stand exposed to Sathans temptations and have neither power nor will to stay themselves Thirdly hee ordinates the sinne which is nothing else but the directing of it in such manner as hee pleaseth that it proceed no further nor otherwise than his good pleasure willeth sometimes hee restraines it that it shall reach no farther than hee willeth sometimes he turnes it to another end than the person doing it thought of he would Christ should suffer by the Iewes he would not that the Iewes should slay him as Lombard Lib. 1. Distinct 4â— sometimes hee makes way for it to passe that he may punish one sinne with another and this is all that wee say touching this point wherein when we say that God wills or workes positively ordaines it wee meane it not of Gods formall will but of these three inferiour actions whereby hee governes it A word of Vse and proceed First Vse 1 it sheweth Gods infinite mercie in sustaining us even then when we are sinning against him It is by him that we liye though we live to grieve him our actions are sustained by him though they bee done against him we are supported by his arme and strength though wee use that arme and strength to wound him though while we sinne he might justly cut us off withdaw his breath and let us fall to nothing as Psal 104.29 Yet he suffers us to have a part of his generall providence over his creatures Secondly Vse 2 it teacheth us to beware of unthankfulnesse lest it make God to withdraw his grace from us for then wee cannot chuse but bee hardened there is one grace above the rest you have it one thing to mollifie the heart you have it one blessing that surpasseth all others you enjoy it the preaching of the Gospell You have had it when others have sate in darknesse yea you boast of your many and famous Preachers you have Apolles and Tertullus and Gamaliel But as little fruit is to be seene here as any where else and as small respect to a Minister or his message as among any other people Take heed lest God strip you of this grace and after the seven yeeres of plentie send seven of famine after the full eares send some to devoure all that wee have sowen and bring upon you that famine in Amos 8.11 12. The ground that hath often had raine and brings forth no fruit if God once restraine the raine and influence is neere to be burned Heb. 6.8 Therefore let the Word worke upon you and bee like a hammer that breakes your stony hearts Ierem. 23.29 else will it worke as hammers doe upon anvils make them harder for the word shall prosper it cannot bee preacht for nothing if it softens not then it hardens if it reclaime not from sinne then it drownes you in sinne if it bring you not to holinesse it will leave you in sinne excuselesse if you profit not by it yet when God shall come you shall know that there hath beene a Prophet amongst you If God punish one sinne with another let man take heed See Rom. 1.24 and 2 Thess 2.10 11. If you will not come out of sinne God will let you fall into others that you shall never come out So I come from the Author to the judgement it selfe that is set downe 1. In generall the spirit of slumber 2. In particular and they be two 1. Eyes that they cannot see 2. Eares that they cannot heare To begin with the generall Thomas Aquinas would have us read it compunction and makes it to be twofold 1. Good whereby man grieveth for sinne 2. Evill whereby man grieves at another mans good But I will take the reading of Beza that it is of amazement or slumber and as Isa 19.14 It is called The spirit oferror that is an ill spirit that leads into error So here The spirit of slumber that is an ill spirit that possesseth their hearts with slumber and heavinesse and it is such a heavinesse and astonishment which takes away all sense as Iunius A lethargie or such a heavinesse as God cast upon Adam Gen. 2. as Paraeus And this is the spirit wherewith the Iewes are possessed at this day brought upon them by former sinne Doct. The first thing that I observe is That God punisheth one sinne with another So did hee with the Gentiles Rom. 1.24 27. and 2 Thess 2.10 11. Because they beleeved not the truth therefore God gave them over and sent them strong delusions to beleevelies David committed adulterie and murther and God suffers one of his children to commit incest with another one to murther another 2 Sam. 13. Lot is drunken and then committeth incest a just punishment upon him Gen. 19.30 I need no more but that in Psal 81.12 13. My people would not hearken Israel would not obey therefore I gave them over to their owne hearts lusts pride wantonnesse lust covetousnesse discontent murmuring c. which bee lusts of mans heart and sinnes against God See further Prov. 22.14 This Doctrine may bee a threefold cord to restraine us from all kinde of sinne and keepe us from doing one for feare that bring another upon us To keepe us from drinking lest God plague us with uncleannesse as he did Lot and therefore God fore warnes us of it by Salomon Prov. 23.31 32 33. Take heed of uncleannesse lest God punish it by suffering us to commit murther as he did David 2 Sam. 11. Take heed that we be not disobedient lest God punish us by giving us over to our owne lusts as he did Israel Psalm 81.12 Take heed of an unbeleeving heart when the word is preached lest God give us over to beleeve lies as 2 Thess 2.10 11. Take heed of doing any one lest God punish it with another and wee have two to answer for But I come to the point It is an heavie judgement of God Doct. that men have meanes to know God and yet never bee better for them See Isai 29. from 9. to 13. These Iewes had the Prophets rising early and late God sent them wise men and Prophets and Scribes but you shall kill some of them and others you shall persecute from Citie to Citie Matth. 23.34 and this judgement hee brings upon a people when hee gives them up to fill up the measure of their sinnes as vers 32. Fulfill yee the measure of your fathers sinnes How is that Behold I send unto you c. The old world was sinfull yet never filled up the measure of their sinnes till they despised Noah Sodome till they despised Lot The Aegyptians till they despised the meanes
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
the true nature and condition of the corne as Abbatus against Tompson chap. 6. 4. Hypocrites and unbeleevers are so like to Gods elect and faithfull children that no man can distinguish them but God and amongst men they are accounted branches of Christs owne planting though they be not such It is the position of Gregorie c Aurum quod pravu Diabel persuasionibus sterni sient lutli poterit aurum antè oculos Dei nunquam fuit habitam quesi sanctitatem ante oculos hominum videntur omittere sed eam ante ocules Dei nunquan habucrunt Greg. Moral l. 34 c 13. Gold which is so by the wicked perswasions of the Devill may be trampled on like dirt which before Gods eyes was never gold had sanctitie as it were before mens eyes they seem to lose but before the eyes of God they never had it The which agreeth with that of S. Augustine d Sunt silt Dâ—i qui nendum sunt nobis sunt qua dicuâ—tur si â—à nobis neâ—a â—en sant Deo Aug. deco rep grat cap â— There are sons of God who are not yet so to us there are who are called the sons of God of us but yet are not so to God Of the former there is mention Ioh. 11.52 that he should die not onely for the Nation but together the children of God which were scattered of the other there is mention 1 Ioh. 2.19 They went out from us but they were not of us They be branches secundùm praesent em yustitiam non secandùm praescientiam according to present righteousnesse not according to fore-knowledge saith Ambrose 5. The faith of Gods children hath his degrees it is subject to shaking and may bee so hid and covered that it yeeld no comfort like the soule in a trance like the Sunne in an eclipse like a fire or candle under a a bushell like the Moone under a cloud I beleeve Lord helpe mine unbeleefe Peters faith is shaken but not lost Theophylact. in Luc. 22. Bellarm. de Rom. Pont. lib. 4. c. 3. Radix fidei in Petro vixit saith Theophylact. And Bellarmine quite contradicting himselfe saith That Christ in his ptayer for Peter obtained a twofold privilege The one Vt sidem nunquam amitteret that hee might never lose his faith which hee proves by the testimony of Augustine De corrept grat cap. 8. of Chrysostome Hom. in Mat. 38. of Theophylact. on Luk. 22. of Prosper Aquitanicus Of the calling of the Gentiles Booke 1. Chap. last These grounds being laid I come to the proposition viz. Man justified or man that hath true faith and grace can never finally nor totally fallaway can never perish eternally Note That no man ever hath sanctifying grace or justifying faith but the elect onely and the elect being once called can never fall and this you may safely build on these grounds 1. Vpon the immutabilitie of God Mal. 3.6 I am God and change not His purpose is unchangeable He changeth his workes Mutat opera non mutat consilium Aug. cons lib. 1. cap. 4. hee changeth not his counsell His gifts and graces are without repentance Rom. 11.29 and faith is the gift of God Now unlesse he that hath faith and grace should persevere then his gifts were not without repentance and it is a trifling cavill to say That God doth not deprive them of faith but they cast away faith Dcum non eripere sed bominem abjicere sidem For no man can cast away faith unlesse God withdraw his grace which he doth not from any of the elect For they are all kept by the power of God through faith unto salvation 1 Pet. 1.5 And therefore saith God Ier. 32.40 I will make with my people an everlasting covenant that I will never turne away from them to doe them good but will put my feare in their hearts that they shall not depart from me I have loved thee with an everlasting love Ierem. 31.3 and Whom he loves he loves to the end Ioh. 13.1 The second is laid downe by Calvin Inflit. lib. 3. c. 24. whosoever have true faith are elected before all time as Rom. 8.30 Whom he predestinated them he called whom he called them he justified and all the elect are committed by God the Father to the keeping and protection of God the Sonne All that the Father hath he gives unto me Ioh. 6.37 O Father thine they were and thou gavest them unto me Ioh. 17.6 Now if you make question how he keepes them see vers 12. All that thou hast given mee I have kept and not one of them is lost And Ioh. 6.37 All that commeth to mee from the Father I cast not away In this respect hee is called the true Shepherd that will suffer no man to plucke his sheepe out of his hands that gives his sheepe eternall life and will not suffer them to perish Ioh. 10.28 In Gen 31. Iacob saith to Laban that he had not wasted his substance but if any thing were rent and torne he made it good So doth Christ the good Shepherd if any of Gods sheepe bee stollen and lost hee redeemes them againe by his owne life laid downe for them If any be dead hee is like to the Pelican which as Augustine affirmeth In Psal 102. spils her owne bloud to heale them Nay there is not one whom God the Father hath commended to the keeping of God the Sonne but he will shew him to his Father and bee accountable for their soules at the day of judgement For hee will raise them up at the last day Ioh. 6.39 The third upon the sealing of this assurance unto mens consciences The Covenant is not only made Gen. 17.7 but also sealed and we have an earnest penny in this life Hee hath sealed us and given us the earnest of his spirit in our hearts 2 Cor. 1.22 Grieve not the spirit by which yee are sealed Ephes 4.30 The foundation of God remaineth sure 2 Tim. 2.11 After yee beleeved yee were sealed with the spirit of promise which is the earnest of our inheritance Ephes 1.13 Consider the word it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Chemnitius observes Exam. Concil Trident. part 1. signifies a pledge a seale a caution which stands for a part of the payed price and whereby there is credit made of the summe remaining to be paid To note that in regard that God unto all the elect hath made a promise of a Kingdome hee stands thereby indebted to them and because it is long a comming and Satan still urging them to doubt for the peace of their consciences and quietnesse of their mindes he hath left them a pawne and pledge so that hee hath not onely made a Covenant but hee hath set to his seale not onely so but he hath bound it with an oath that we might have strong consolation Heb. 6.18 nononely so but hee hath giuen us a pawne and that of no small value for it is his
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
p. 258 Not to feare though meanes seeme contrarie p. 358 Shew our love to Christ to his members p. 53 Election is of mercie p. 62 God saveth man of free mercie p. 126 Mercie of God sâ—staining men even when they sin p. 160 All our good is of Gods mercie p. 314 Against the abuse of Gods mercie p. 3â—9 The greatnesse of Gods mercie p. 352 Where Gods mercie most aboundeth hee punisheth sinne p â—69 Many now in state of sinne shall finde mercie p. 435 The elect onely shall have mercie p. 440 Wee should disclaime our workes in respect of merit p. 52 Man ready to ascribe the good things hee hath to his merit p. 306 Eternall life not by merit p. 426 Love to Ministers a signe of election p. 35 Few love Ministers as they ought p. â—6 Ministers their dutie p. 91 Reverence and love to Ministers p. 97 Of the labour of Ministers p. 248 258 Complaint of the ill carriage of Ministers p. 252 Duty of people to Ministers p. 259 Multitude no roâ—e of the Church p. 101 The depth of Gods counsels should keepe in from murmuring p. 458 Reproofe of those that murmur against Gods works p. 464 Everie point of godlinesse a mysterie p. 366 Not to search too farre into hid mysteries p. 458 N. PApists brag only of the name of a Church p. 11 Nineveh the strength of it p. 12 Wee should most tender the salvation of those that are neare us p. 259 God will alter the course of nature for his childrens good p. 357 Iewes and Gentiles alike by nature p. 433 O. NEw obedience a signe of election p. 32 New obedience three conditions of it ibid. Assurance of glorie by obeying Gods call p. 73 Objections against the doctrine of election p. â—3 Oppose See Gospell God takes all opportunities to doe his children good p. 214 To imitate God in taking opportunities to doe good p. 215 Ordinances of God how to account of them p. 186 Wee should beware of those sinnes that wee see punisheth in others p. 342 How to keepe from censuring others p. 430 Ministers should chiefly intend the good of their owne people p. 247 Wicked men judge of their estate by outward things p. 9 Wicked men excell others in outward things p. 10 Not to judge our selves by outward things p. 13 Outward profession not to be rested in p. 113 Outward privileges exempt not from punishment p. 332 See Election P. PArentage neither furthereth nor hinders salvation p. 40 439 Meannesse of Parentage no prejudice p. 42 Paul his description of himselfe p. 18 Promises of God how made to men in particular p. 23 Good men defend Gods people from persecution p. 87 Who the wicked persecute most p. 93 New obedience perpetuall p. 32 Comfort to those that live in evill places p. 20 Everie sinne hath its plea. p. 296 Gods pleasure the impulsive cause of election p. 56 Power abused God takes away p. 194 Power of God absolute p. 407 Possesse See Satan Predestination what p. 49 Predestination and providence distinguished p. 50 Predestination defined ib. Predestination abused to sinne p. 53 Predestination the order of it p. 54 Predestination the parts of it p. 55 Predestination three effects of it p. 71 Predestination the impulsive cause of it p. 130 Prayer an effect of the Spirit p. 27 Example of Saints oft in prayer ibid. Three things make God not to heare prayer p. 106 See Weapons Forgetfulnesse the cause of pride p. 280 Pride how to abate it p. 281 Three things to keepe men from pride of gifts p. 291 Three reasons to keepe from pride p. 305 None should bee proud of that he enjoyes p. 366 Wicked men presume upon outward privileges p. 9 Not to be â—ortent with outward privileges p. 11 Sin will ruine a people notwithstanding all privileges p â—6 Privileges spirituall all by Christ p. 52 The Gentiles have the Iewes privileges p. 287 Sinne will bring downe these that have the greatest privileges p. 301 See Anger Outward Profession See Outward A miserie to heare and not profit p. 170 Meanes contemned profit not p. 175 What makes men so little profit p. 263 Promises of God assure us of salvation p. 22 Promises to the Iewes belong to us p. 275 What over God hath promised shall come to passe p. 401 See Particular When the Prophets are made away people fall from God p. 95 Good people feare the losse of their Prophets p. 243 Prudence in Ministers in denouncing judgements p. 200 Punishment three things in it p. 152 God punisheth men in their best things p. 184 Foure good effects God brings out of punishment p. 210 Like sinne brings like punishments p. 33 Punishments accompanie sinne p. 388 See Sin Outward Mercie Q. QVestions curious unnecessarie p. 466 R. MYsteries of salvation above reason p. 457 God receives great sinners p. 351 Christ reconciles man to God p. 398 The manner of Christs reconciling in five things ibid. Rejection of God twofold p. 47 Rejoycing of wicked men vaine p. â—9 Rejoycing in Gods promises p. 403 What causeth God to remove the Gospell 216 In great revolts God preserves some p. 372 The reward of holinesse 43 Reprobation what p. 56 Reprobation the causes of it p 64 67 Reprobation double p. 68 Reprobation two acts in it p. 69 Reprobation three questions concerning it ibid. The knowledge of God true riches p. 231 461 Motives to labour for the riches of the word p. 235 No man can attaine life by his owne righteousnesse p. 135 Three things in Christs righteousnesse ibid. Bellarmines objections against imputation of Christs righteousnesse p. 136 Imputation of Christs righteousnesse reconciles us p. 99 God rules all p. 92 S. THose in Christs keeping are safe p. 15 Those of all Nations that repent shall be saved p. 19 Those that doe good workes shall be saved p. 74 Three things in those that shall be saved p. 121 All men shall not be saved p. 134 Salvation offered by the Gospell p. 218 Ministers should aime at the salvation of their people p. 252 Salvation of whom to seeke it p. 400 None can satisfie for his sinnes p. 392 Popish satisfaction vaine ibid. Satans stratagems cannot cut off the elect p. 15 Satan how he holds wicked men p 45 Satan hardens the heart p. 147 186 Exhortation to read Scriptures p. 82 See Wise A judgement to have eyes and not see p. 167 Seeking two things in it p. 137 Seeking God five things in it p. 138 We must not search into secrets p. 459 Servitude under sin p. 386 A man should find the cause of judgements in himselfe p. 313 God made all things for himselfe p. 473 Sin cannot cut off the elect p. 15 Sin not the impulsive cause of reprobation p. 64 Reasons why God reprobates not for sin p. 65 The best workes of wicked men sin p. 74 Sin how God workes in it p. 152 Three things God doth concerning sin p. 158 God punisheth one sin with another p. 162 367 Foure good effects God brings out of sin p. 210 Sin the cause of peoples ruine p. 334 Sin how displeasing to God p. 337 Sin how God sits punishments to it p. 341 Sin the nature of it p. 395 Sin Christ weakneth it iâ— us p. 399 Sin two things in it p. 406 Sin what ever a carnall man doth p. 416 Sinne makes good things snares p. 180 Subjection See Bowing T. TO labour for tender hearts p. 143 Thanke God for preservation from idolatry p. 109 112 When Ministers must preach threatnings 349 Threatnings of God true p. 404 New obedience totall p. 32 Troubles to bee expected p. 95 Truth how the wicked dispute against it p. 99 God receives all that turne to him p. 173 God doth great things in short time p. 469 V. MAlice of wicked men against the Church vaine p. 119 Gods Church scarce visible sometimes p. 100 God hath alway a Church though not visible p 113 Heaven must be gotten by violence p. 397 Vocation an effect of election p. 72 God unchangeable p. 14 Comfort from Gods unchangeablenesse p. 93 To take heed of unthankfulnesse p. 160 How to bee ashamed of unthankfulnesse p. 225 Unbeleefe See Infidelitie Universall grace confuted p. 443 Universall grace an absurd doctrine p. 450 W. MInisters must give warnings of judgement p. 350 Weapons of the Church is prayer p. 89 Wicked men wearie of good things p. 28 Scriptures able to make wise p. 79 God most wise p. 464 The Iewes at their conversion shall be endowed with wisdome p. 239 Religion should have no winter p. 33 Will of God the impulsive cause of reprobation p. 69 Workes a fruit of election p. â—â— 74 Motives to good workes p. 7â— God in election had no respect to good workes p. 129. 307 Good workes justifie not p. 130 4â—9 Workes of God how to bee affected with them 456 Obedience must be grounded on the Word p. 34 Word abused to maintaine sinne p. 205 Counsel of God must not be searched beyond the Word p. 462 To bee weaned from the world a signe of election p. 27 Iewes called toward the end of the world p. 218 Wicked m n overthrow the meanes of Gods worship p. 98 God wil avenge the wrongs of his p. 195 FINIS
our selves from thy presence masses of corruption mountaines of sin dead and dry trees fit fuell for thy fierce wrath to worke upon If wee should climbe up into heaven to hide us from thee thou art there or goe downe into the bottome and depth of hell thou art there also or take the wings of the morne and fly to the utmost part of the seas even there also will thy all-seeing eye behold us and thy right hand will quickly visit and finde us out wee will therefore here dissolve and melt our selves into a floud and fountaine of many teares bewailing and bemoaning our wofull and miserable estate for albeit by reason of that foule Chaos and staine of naturall corruption and originall sin wee have deserved long since to have had the sweet issue of all thy good blessings to be stopped and dried up thy milde and gentle corrections to bee turned into the sudden execution of bloudy to â—utes and fearefull judgements upon us even in this life and at ouâ— departing out of this world to be plunged everlastingly into a piâ—â— destruction there to be fried and scorched with Sataâ— and his Angels for evermore And yet for all this O Lord we have never ceased to adde oyle unto this flame and to blow up the coales of thy fearefull displeasure through the hot and eager pursuit of many loud crying actuall sinnes and transgressions so that from the crowne of the head to the sole of the foot there is not one place sound or whole within us but we are full of sores and swellings and botches full of sinne full or corruption our understandings which should have knowen thee to bee our true God and him whom thou hast sent Jesus Christ our Redeemer these are blinded and mis-led with ignorance and doubting our affections which should have beene good guides to have directed our feet into the way of peace they are become swift messengers of Satan to buffet us our bodies which should have been sweet Temples for thy blessed Spirit to dwell and lodge in they are sinks of sin and cages of filthy birds Our eyes O God are like open windowes and doores to receive sin our hearts like common Innes to lodge sin our heads like skilfull Politicians to contrive sinne our tongues smooth and sweet Orators to plead for the maintaining of sin and all our hands like stout Souldiers and couragious Champions to fight in the defence of sin Thus have we waged and managed war against thee our God ever since wee were borne so that now thou maist justly spâ—e us out of thy mouth cut us off in the midst of our sins come amongst us this verie present and binde us hand and foot and at the end of these few and miserable dayes send us all into hell together that so Satan might pay us our wages only whom thus long we have obeyed and served thus emptying our selves from all trust and confidence in the arme of flesh wee fly unto thee O God the anchor of our hope and the tower built for our defence with many deepe sighes and groanes from our perplexed consciences and diseased soules most humbly intreating thee to be gracious and mercifull to all our sins for they are wondrous great make it thy glorie to passe by and to winke at them poure into our soules the oyle of thy mercie supple our hard and dry hearts with the sweet influence of thy best graces and cure all our swelling wounds with the true balme of Gilead Purge good Lord and cleanse all the polluted and infected corners of our hearts that though 〈◊〉 this day our sins be as old as Adam as numberlesse as the stars oâ— heaven as high as the tallest Cedars in the Forrest Lord plucke them up by the roots burie them in everlasting forgetfulnesse that they may never stop the issue of thy blessings nor draw downe upon us the vials of thy wrath nor be a wound and griefe to our troubled consciences in this life or worke despaire in us at the end of our dayes nor stand up in judgement to be the utter ruine and condemnation of our soules and bodies at the last day Good Lord prepare us all for a better life sit us all for the Kingdome of thy Sonne Christ Jesus guide us all with thy blessed Spirit tutor us out of thy holy Word humble us by thy mercifull corrections and by thy fatherly blessings wed our affections and knit our hearts more neere unto thee in newnesse of life than ever heretofore they have beene that living as becommeth thy obedient children and servants an holy and a religious remnant of our dayes we may by thy grace and mercie be partakers of a joyfull and a comfortable death and after death of a glorious resurrection to everlasting life and peace among thy Saints Neither doe wee pray to thee for our selves onely but for all people and Nations of the earth but more particularly for the place in which wee live and therein according to our bounden dutie for thy servant and our Sovereigne Charles by thy speciall Providence King of Great Britaine France and Ireland Defender of the most true ancient Catholike and Apostolike faith and in all causes and over all persons within these his Majesties Realmes and Dominions next under thee and thy Sonne Christ Jesus supreme Governour adde unto his dayes as thou diddest unto the dayes of Hezekiah that he may enjoy a long and a prosperous reigne over us and in the meane time remember him in goodnesse for the good he hath done already to thy Church Bestow the sweetest of thy blessings upon our gracious Queene Marie our hopefull Prince Charles and the Lady Marie and the rest of those royall Branches beyond the seas season them in their young and tender yeares with thy feare that they may bee great in thy favour and if it may stand with thine eternall Decree let us never want an holy and a religious man of that house and line to governe the Scepters of these Kingdomes and to maintaine the preaching of thy glorious Gospell within these his Majesties Realmes and Dominions so long as the Sun and Moone endure Blesse 〈◊〉 King with an honourable valiant and a religious Councell and â—obilitie blesse him with a learned painfull and a zealous Clergie by what names or titles soever they be called whether they be Arch-Bishops or Bishops and all other painfull Labourers in this thy Vineyard blesse him with a wise prudent and a religious Gentrie blesse him with a peaceable a loyall and a religious Commonaltie and good God wee beseech thee to showre downe thy blessing upon the right hand and upon the left to them whom it hath pleased thee to send to this Congregation that by the blessing of thy good Spirit whensoever they shall stand on thy Mountaine to deliver a Message from thee give them good Father what wilt thou giue them give them wise and understanding hearts that they may open to thy people the wondrous things
of thy Law good Father touch their tongues with a coale from thine holy Altar that by the blessing of thy holy Spirit they may be able to worke some holinesse in the hearts of a sinfull and unbeleeving people and cut downe the head and strength of some sinne that remaineth in us and to this end and purpose make them sound in thy Doctrines terrible in thy threatnings sweet in thy comforts powerfull and effectuall in all thy perswasions and mercifull Father make thy word like the bow of ionathan and like the sword of Saul or Gideon that never returned emptie from the bloud of the slaine and the fat of the mightie Lastly wee come unto thee for our selves againe thy most unworthy servants that are here assembled in a reverent feare of thy most holy and blessed name most humbly intreating thee in Jesus Christ to be gracious and mercifull to all our sinnes and to be effectually present with thy blessed Spirit in the midst of us all and grant that thy word may drop and distill upon our tender consciences like raine upon the mowen grasse and as dew comes downe from Heaven to water the earth take away the scales of ignorance from all blinde and darke understandings remove farre from us all lets and hinderances whereby the blessed seed of thy Word hath beene too many and sundry times made unfruitfull in the hearts of sinfull and unbeleeving people and to everie soule that is present in thy house this day or at any other time grant 〈◊〉 all holy diligence to seeke thee godly wisdome to know theâ— and sanctified understanding to finde thee aright that so thâ— Word may prove the the sweet savour of life unto everlasting lift â—â—ough Jesus Christ our Lord and onely Saviour in whose most holy and blessed name wee are bold to conclude these our weake and imperfect prayers in that perfect forme of prayer which Christ hath taught us saying Our Father c. AN EXPOSITION VPON The eleventh Chapter to the ROMANS VERSE 1. I say then hath God cast away his people God forbid for I also am an Israelite of the seed of Abraham of the tribe of Benjamin IN the former Chapter the Apostle disputed at large touching the fall and rejection of the Iewes The Coherence and Argument Quatenus corum causa culpa contigit In Rom. 11. so farre forth as it came to passe through their meanes and fault saith Solo applying that unto them which was prophesied of them so long before in the 65. of Isaiah vers 2. Tota dit expendi manus meas All the day have I spread out my hands unto a rebellious people and Rom. 10.21 And in this Chapter hee disputes of the casting away of the lewes Quatenus à Deo ob bonam causam permissa suit Zab. de necess lib. 1. cap. 2. so farre forth as it was permitted by God for a good cause they were cut off that the Gentiles might be planted in Rom. 11.19 yet after this he goes about to comfort them by laying downe two conclusions which make the two maine and principall parts of the Chapter The first That the rejection was not uniuersall respectu subjecti i. in respect of the subject that is The Iewes were not all cast off from the first to the eleventh verse The second That their rejection was not universall respectu temporis i. in respect of the time that is eternall and forever from the eleventh verse to the end Or with Calvin more particularly thus In Rom. 11. The mitigation of their despaire after their rejection consists in these six Theorems 1. That all Israel is not rejected God hath not cast away his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. which hee fore-knew vers 2. The 2. That by their fall the Gentiles have obtained salvation vers 11. The 3. That in the end the Iewes shall be converted to the faith and kingdome of Christ in great number vers 12. The 4. That Abraham who was the root was holy and therefore hath some holy branches among them vers 16. The 5. That God can as easily graft them into the Olive tree againe as hee cut them off vers 23 24. The 6. That Gods purpose and counsell to graft them in againe is like the Lawes of the Medes and Persians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. For the gifts of God are without repentance vers 29. This is the Coherence and Argument I have no purpose to insist upon the Author Paul so named of Sergius Paulus Of the Author of the Epistle the Pro-Consull of Cyprus whom he and Barnabas converted to the faith Act. 13.7 12. as Hierome avoucheth Lib de claris Scriptoribus nor of the signification of his name which in the Hebrew signifies Marvellous or as Buxtorâ—ius Etymol In the Greeke Ease and Rest à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cesso or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quies or small and little as Augustine De spiritu litiera cap. 7. In Psal 72. nor why his name was changed it is done by Augustine Hee was first Saul viz. superbus i. proud then Paul viz. Humilis i. humble Nor of the authoritie of this Epistle Lib. 4. de verbo Dei cap. 4. Non debet esse admirationi aliquaâ—na arbor ubi in candem proceritatem â—otasylva surrexâ—â— Quid primuÌ„ in eo admirer quid poste à comprobem quid postremò laudibus inestimandis vehendam arbitror planesum animi dubius which is knowen and beleeved to be divine by the witnesse of Gods Spirit in Scripturis non ex traditionibus i. in the Scriptures not by Traditions as Bellarmine vainely goes about to prove nor of the excellencie of this Chapter which I have select It was an excellent saying of Seneca in one of his Epistles Some one tree is not to be wondred at when as all the whole wood hath growen to the like talnesse I am altogether doubtfull what I should first admire what afterwards I should approve and what finally I should judge worthy to be extolled with inestimable praises * Convivium sapientâ—ae singuli libri singula â—ercula Ambr. script oâ—â—ic lib. 1. cap. 22. Hieron de Psalmis Epist ad Paulinum It is a banquet of wisdome and everie booke a daintie dish as Ambrose speaketh And as one said of the writings of Salvianus there is not one Iota or phrase in this whole Chapter which is not pregnant and full of supernaturall knowledge Thesaurus sapientiae i. even a treasure of wisdome as Hierome stileth the Booke of the Psalmes I come to the Analysis The parts are five 1. A consolation of the rejected Iewes Analysis that notwithstanding God had cast them off yet such a remnant of them as were within the covenant of election should be saved through grace from the first verse to the seventh 2. A confirmation of the rejection of the stubborne Iewes by Testimonies of two Prophets the one David Psal 69.22 Let their table