can desire no more want no more They that drinke of this shall never be thirstie Ioh. 4.14 That is he that is enriched with the Spirit of God and his grace cannot want any thing Habenti Deum nihil potâ—st deesse nisi desit ipse Deo quâ—a Dei sunt â—mnâ—a Cypr. orat Doâ— lib. he is rich enough To him that hath God nothing can be wanting unlesse he himselfe be wanting to God because all things are Gods saith Cyprian This wisdome and knowledge of God is truly the treasure that is in the field of the Church which when a man findes he hideth and preserveth it and for joy goeth and selleth all that he hath to buy it Disce home ubi sunt verae dâ—vitiae Regnum coeloruÌ„ vere divitâ—m facit praeslat vera bona Deum â—pâ—um quo â—raesente quid poterit deesse Matth. 13.44 Learne O man where are the true riches saith Ferus The kingdom of heaven maketh truly rich performeth the true good God himselfe who being present what can be wanting The Lord is my Shepherd therefore can I want nothing Psal 23.1 And as a man were he for land mony house friends as poore as Lazarus yet if he have a pretious and costly jewell cannot but bee rich So is hee that hath this pretious jewell of grace and the knowledge of God albeit he want worldly riches yet he is rich before God If you have Christ all is yours saith the Apostle 1 Cor. 3.21 If you have him you have all the treasures of wisdome and knowledge which are hid in him Col. 2.3 For conclusion if you will know what a great riches this knowledge of God is see Prov. 8.11 Wisdome is better than pretious stones and all pleasures are not to be compared to her and at the tenth verse Receive instruction rather than silver and knowledge rather than gold All wisdome in comparison of this is but foolishnesse all riches in comparison of this but drosse and rubbish all libertie in respect of the libertie to heare the Gospell but captivitie and bondage all outward pomps and greatnesse in respect of this but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losse and dung Phil. 3.8 All the gold of Ophir Antiquit. lib. 8. cap. 2. which as Iosephus affirmeth is terra auri a land of gold all the water of Ganges and Tagus which as Suidas of the one and Pliny of the other have all the gravell gold are but dung and drosse in comparison of the riches that are in the Gospel For that shewes the glad tidings of our salvation Luk. 2.10 remission of sinnes by Christ Rom. 4.25 It gives eternall life by Christ unto the chosen of God according to his purpose and grace Ephes 1.7 9. It reveales the promise of eternall life The grace of God which bringeth salvation hath appeared Tit. 2.11 He that hath this treasure is rich enough though hee have nothing else and hee that forsakes all for this shall receive an hundred-fold more and in the end eternall life Matth. 19.29 Which first may serve to confute that grosse conceit of the Heathens Vse 1 who if any evill befell their Countries or Cities were wont to lay all the blame upon Christianitie and the Gospell Teâ—ull in Apolog cap. 40. And what they were wont to say Sâ— Tybur is ascendat in maenia si Nilus non tâ—sâ—uat aâ—va si cerra movit si coelum sâ—â—tit si fâ—mis sâ— luâ—s statim acclamatuâ— Christiani ad Lâ—onâ—n Arnob. lib. 1. aâ—â—â—ers Geut Postquâ—â—â— gens Christiana coepit essein munde â—rbis tâ—â—rum ser iâ— multisorn ibus affectum fuit bumanum genus maâ—â—â— Cypr. contra Demâ—trianum If Tybur ascend to the walls if Nilus doth not flow into the fields if the earth moved if the heaven stood if famin if murraine presently they shouted the Christians were at the Lion After that the Christian Nation began to be in the world then the whole earth perished humane kinde was affected with sundry kinds of evils The same I finde in Cyprian That they were wont to say that the Gospell and Christianitie were the causes that in winter they wanted raine to feed their corne in summer the warmth of the Sunne to cherish it That montes were fatigati The mountaines were wearied and Metalla exhausta venae pauperes their metalls exhausted and veines poore Fontes qui venis exundantibus largitèr profluebant vix modico sudore distillant Their fountaines which their veines overflowing did abundantly gush out scarcely distill with a small sweat Much like to those unto whom Ieremie preacht Ierem. 44.17 18. All these be slanders for the Gospell is so farre from being the cause of povertie and miserie that in truth it is to be esteemed the greatest riches that the world enjoyes as Eusebius shewes in his Historie Eccles Hist lib. 9. cap. 7. where he consutes the grosse imputation of Maximinus the Emperour who laid the cause of all their hurts and wrongs upon the Gospell and the professors of it if you will know the reason why praedicato Euangelio mundus tot mala patiebatur the Gospell being preached the world suffered so many evils see Aug. Epist 122. Secondly let us learne not to doat and set our minds upon any riches so much as this There is no other riches that can make the possessors happie They are not long profitable to the soule Nec animae prosont nec coâ—pori dâ—u nor to the body saith Bernard This can make one blessed for blessed are they that heare the word of God and keepe it Luk. 11.28 God never chargeth us to be rich in worldly things but he commands us to be rich in knowledge Coloss 1.10 he never commands us to be sure that wee get our purses full of silver but by his Apostle he commands and prayes that wee be filled with the knowledge of his will in all wisdome and spirituall understanding Coloss 1.9 We have no charge to gather wealth about us plenteously but we have charge to let the word of God dwell in us plenteously Coloss 3.16 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly And though this be the rich minerall wherein wee must dig for the true treasure which is Christ yet I thinke not amisse to perswade it by two or three arguments First because it teacheth how the most vaine may learne to reforme their wayes and be reclaimed as Psal 119.9 Wherewith shall a young man c. Though they be like wax in the hand of Satan though led with the sollies of youth and heat of their bloud yet this Word will cleanse them Caereus in vitiuÌ„ st c◠〈◊〉 niteribus aspâ—â— Hora Secondly it will never faile to bring a man to life that followes it and therefore the Angell that came by night to the prison where the chiefe Priest had shut the Apostles bids them goe and stand in the Temple and speake to the people all the words of this life Act. 5.20 Never man
called 3. From the drift and project of the Apostle in this Chapter But this point meets mee in the next verse onely let us make this use as vers 11. 2. Vpon this ground mee thinkes it is not well done to banish them our Coasts Balaeus Appendix ca 6. cent 4. as from England by a London Councell Anno 1291. in the time of Edward the fourth nor to murther as Anno 1278. the Iewes were murthered in England Many other hard presages Balaeus cent 4. cap. 6. see Magdeburgens cent 13. chap. 15. It is unfit to use them so hardly whose conversion wee must pray for and hope for and helpe forward I come to the complement of the felicity of the Gentiles their fulnesse is come in Exposition By fulnesse saith Beza he meanes not every particular Gentile but the Nations in generall nor is it to be understood of an universall enlightning of the whole world at the time of the Iewes conversion for in the Apostles time the word was generally preached unto all the unknowne and inhabited Nations of the world as Col. 1.6 The word of truth which is the Gospell as come unto you even as it is to all the world and it is preached to every creature vers 23. Now that the Gospell should the second time bee publisht and divulged over the world we have neither Scripture nor commission for it For first Apostolicall gifts and callings most necessary for so great a work are ceased many hundred yeares since Secondly at Christs comming there shall be almost no faith that is sound doctrine and zeale as Luk. 28.8 When the sonne of man commeth shall he finde faith on the earth and yet his comming will be shortly after the calling of the Iewes Thirdly it may be that the Gospell shall be revived in many kingdomes where it was planted before in and neere those places where the Iewes shall bee after their generall calling but shall not be generall They therefore that looke for an universall preaching may sooner see Christ comming the clouds of heaven So that I say by fulnesse is meant a great concourse as Calvin or the nations in general as Beza The first point is the effect of the Gospell Doct. Be it never so much opposed it shall convert in all Nations the full number that belongs unto God Therefore is it the power of God to every one that shall be saved Rom. 1.16 and It shall prosper in that for which I send it and not returne void Isay 55.11 By it wee must be saved if wee belong unto him 1 Cor. 15.2 and as it was in the Apostles time the word was opposed and still it prospered trodden downe and still it grew though the sower were martyred yet the Gospell still tooke root and spread it selfe to the end of the world So now be it never so much envied opposed and hindered it shall gather the elect from the foure winds and be preached til all the Lords flocke be gathered and turned unto the Lord. From hence learne Vse 1 how fearfull a case it is to be deprived of the Gospell it is to be feared that in such places the Gospell hath had his full working and that where it remaines not God hath already gathered his wheat and the remainder are but tares and chaffe Secondly that where it is preached plentifully there the Lord hath as yet a great harvest and many of his elect as yet to be gathered Vse 2 Which should stirre you up to pray to God for a blessing upon our labours that wee may gather them that are to be gathered and wee may quickly see the consummation or our evill dayes the comming of Christ in the clouds the resurrection of the just and heare that voice of Come yee blessed of my Father inherit the kingdome c. In a word to shew the mysterie I doe conceive that the mysterie in the fulnesse of the Gentiles is in this point Whether the fulnesse of the Gentiles shall be such that after the calling of the Iewes no moe Gentiles shall be converted because he said that their fulnesse is come in already I doe well remember the rule of Augustine Faithfull ignorance is better than rash knowledge Melior est fidelis ignorantia quà m temeraria scrert tia Aug. mverb Apost serm 20. And though it may seeme that before the conversion of the Iewes the Gentiles fulnesse shall be so great and after their conversion the time so short that therefore there shall be no more converting of any moe Gentiles yet is it not unlikely that even after the calling of the Iew some Gentiles may be converted First some shall be converted at the eleventh houre as it is in the parable in Matth. 20. not only at the end of life but at the end of the world there will be some wise virgins with oile in their lamps some corners of good ground that will receive the good seed that 's cast into it Secondly after the turning of the Iewes there shall be better meanes to convert the Gentiles than ever before First more cleare understanding of the Scriptures secondly such zeale and practice of holinesse in the Iewes as cannot chuse but provoke many Gentiles to follow them Melto efficacior est voâ— boni opevis quà m clegentis sermonis Bern. suâ—er Cant. serm 59. The voice of a good worke is farre more effectuall than the voice of an eloquent sermon saith Bernura For as it is most true which I finde in Hierome on Ezek. 16. Nothing corrupteth more than a wicked life Nil magis corrumpit quà m vita prava So it is most true that nothing converts more effectually than a good life So the Apostle 1 Pet. 3.1 Thirdly even after the conversion of the Iew yea at the end of the world God shall finde some of his owne among the Gentiles alive as the Apostle shewes 1 Thess 4.15 in likely hood converted after the comming of the Iewes But in this secret mysterie I am not acquainted I deliver nothing for certaine I doe not desire to be of Gods Counsell it is enough to bee of his Court I confesse mine owne ignorance and thinke no shame to bee ignorant in that which God in his Word hath not revealed I come to the third branch VERS 26. Vers 26 And so all Israel shall be saved as it is written There shall come out of Sion the deliverer and shall turne away iniquitie from Iacob THis is the third branch of the mysterie wherein the Apostle points at two circumstances in the conversion of the Iewes The one the time at the end of the comming in of the fulnesse of the Gentiles Secondly the number All Israel for the former the Scripture hath determined that it shall be but of the day and yeare it hath said nothing all that I dare say of it is by way of probabilitie and it may be comprized in these propositions 1. The conversion of the Iewes is not as yet
Lectures Vpon The Eleventh Chapter To The ROMANS Preached by that learned and Godly Divine of famous memorie Dr. SUTTON in St. Marie Overies in Southwarke Published for the good of all Gods Church generally and especially of those that were then his Hearers APOC. 14 1â— Blessed are the dead which dye in the Lord from henceforth yea saith the Spirit that they rest from their labors and their works doe follow them LONDON Printed by I. H. for Nicolas Bourne and are to be sold at his shop at the South Entrance of the Royall Exchange 1632. TO THE RIGHT HONOVRABLE ROBERT Lord BROOKE Baron of Beauchamp-Court I. D. Wisheth all increase of saving graces with true honour and prosperitie in this life and eternall happinesse in the life to come I Shall not need Right Honourable to spend much time and many words in commending this Booke to your Lordship and all sincere Lovers of Gods truth seeing the name of the Author surmounting my best praises can much better grace it to them and many were they that knew him and the worke it selfe may worthily commend the Author to them that knew him not Jt presenteth unto your Lordship the labours and Lectures of that faithfull Servant of God and famous Preacher of the Gospell Doctor Sutton in his weekly exercise at S. Marie Overies in Southwarke which when they were delivered were received with the generall applause and approbation of all his Hearers that were godly and judicious A man furnished with many rich endowments and entrusted by our great Lord and Master with not a few of his choycest talents which whilest he lived hee employed faithfully and fruitfully to the glorie of God and the edification of his people in his painfull Ministerie But alas too little a while did this burning and shining light appeare unto the world setting in our Horizon and without any Poeticall fiction dying in the Ocean by an unnaturall motion before he had attained unto the high noone of his perfection that he might shine much more cleerely among those bright Stars who with him have been the meanes upon earth of enlightning and converting many others Some little glympse hath hee left behind him of his greater light like the rayes in the skie after the Sun setting in these his labours penned by his owne hand for his owne use which wanting the gracefulnesse of his elocution and powerfull spirit to enlive them in which he excelled are but like a naked body stripped of its ornaments or a dead picture compared to a living body and this picture as farre short in beautie and likenesse of that it would have beene if himselfe had lived to perfect it with his owne pensill as a picture taken of a dead man in comparison of one which is drawen to the life But yet I supposed that this dimmer candle-light of his fruitfull labours was too usefull and profitable to lye any longer hid under a bushell and that it was in me a kinde of sacrilege to rob the Church of the use of his talents after hee had done trading with them and to hide them in a manuscript as it were in a napkin which being published might become profitable for the inriching of many And therefore that God might be yet more glorified by these fruitfull labours of his faithfull servant and the Church thereby might be also further edified J have caused them by being imprinted to be laid out in common for the benefit of many especially those who having beene his ordinarie hearers were much addicted to his Ministerie and will highly esteem the worke for the Authors sake The which I humbly present and dedicate to your Honors Patronage being emboldened hereunto by your fervent love to Gods truth and your zealous profession of it in these cold and declining times as also for that honourable respect which I have observed in your Lordship to Gods poore Ministers and your cheerefull receiving of them and their message for their Masters sake and finally that I might take occasion hereby of preserving and continuing your Honourable acquaintance with me the least of Gods Servants which J highly esteeme not for any worldly respects but that J may be still honoured by your Noble and Christian love and bee alwayes ready by my best services to honour you in it The Lord more and more multiply all his graces in you that you may long remaine as a Noble Peere of our Common-wealth so a firme Pillar of our Church adorning your religion which as your best ornament chiefly adorneth you and gracing that truth by your holy profession and practice which above all other titles will most enoble you and make you truly honoured in this world in the sight of God and all good men and eternize your glorie in the life to come The which shall bee the heartie prayer of me a poore Minister of Jesus Christ who shall ever remaine much devoted to your Lordship in all Christian dutie and service Iohn Downame To the Christian Reader IT is no small part of mans miserie that being created by God in a state of happinesse and immortalitie hee hath made himselfe mortall by his sinne and fall And it is an evidence of Gods infinite and never sufficiently admired mercie that hee hath not onely by the death of his best beloved Sonne restored all his elect to a state of incorruption and eternall life and blessednesse in the world to come but also in this world hath provided certaine meanes and medicines for the curing in some sort even of death and mortalitie it selfe which in their owne nature are apt to burie us all in perpetuall oblivion Namely that whereas by Gods just unchangeable sentence we must all dye yet by generation we propagate our kinde and so though mortall in our selves wee are immortalized in our posteritie Besides which benefit common to all mankinde God vouchsafeth a more peculiar blessing unto those whom he calleth to be spirituall Fathers in the Church begetting children unto God by the seed of the Word and preserving them in this life of grace by their fruitfull and powerfull preaching of the Gospell Especially if hee also enableth them to leave unto their children the riches of their holy writings for their instruction and increasing of their spirituall growth in all grace and goodnesse as it were holy legacies bequeathed by their last will and testament For those spirituall births of the braine are herein much to bee preferred before the fruit of the wombe in that they continue an honourable memorie of their Father after his death whereas the other often degenerating from the vertues of their Ancestours doe staine their names with their vices and dishonourable actions But much more doth God honour those who thus honour him in giving them power to speake unto his people even when their bodies rot in the grave and making them instruments of his glorie and of much good vnto his children even for a long time after death So that as wicked men doe
the love of God Wee know that we are translated c. 1 Ioh. 3.14 By this are wee knowen to be Christs Disciples Ioh. 13.35 and the triall of this must be first if it make thee bountifull 1 Cor. 13.4 especially to the houshold of faith Gal. 6.10 For he that seeth his brother have need and shutteth up his compassion how dwelleth the love of God in him 1 Ioh. 3.17 We adde that of our Saviour Matth. 25.34 Come yee blessed of my Father inherit the kingdome for I was hungrie and yee fed me and surely they are highly in Gods love for God loveth a cheerefull giver 2 Cor. 9.7 so that is the first of your love Secondly if you be ready to forgive wrongs for love is not provoked to anger 1 Cor. 13.5 7. If wee observe the Apostles rule Rom. 12.14 Blesse them which persecute you c. If any man forgive not his brother he is without hope of being the childe of God Which makes mee to wonder at the cutting Gallants of our dayes who will not put up the smallest wrongs done to them nay nothing shall wash it away but the hearts bloud it is a dishonour to mee and a discredit to all my kinred I end with that of the Apostle Ephes 4.32 Be courteous one to another and tender-hearted forgiving one another and with the same Apostle Coloss 3.12 13. Put yee on the bowels of compassion tender mercie kindnesse long-suffering forbearing one another and forgiving one another even as God for Christs sake forgave you 8. Love to Gods Ministers The eighth signe as a good childe loves those that tell him of his father and brings him home for they that love them doe shew that they have gained peace with God by their labors which makes them thinke that all their temporall goods will not be sufficient to requite them for those spirituall graces which by their meanes and ministerie they have reaped This kinde affection was in the Galatians I beare you witnes you would have pluckt out your owne eyes have given them unto mee Gal. 4.15 They will bee had in singular honour 1 Thess 5.12 in double honour 1 Tim. 5.17 If their hearers have profited by them Everie man loves them by whom hee gaines and there is nothing under Heaven whereby you can so much as by your Minister You may gaine knowledge Eccles 12.9 You may learne the truth for they preach the word of truth Ephes 1.13 You may be sure of reconciliation with God for they preach the word of reconciliation 2 Cor. 5.19 You may obtaine peace for the Word is preached that yee might have peace Ioh. 6.33 You may gaine life for they preach the Word of life Acts 5.20 inestimable is that gaine and treasure which you reape from them they plow and sow you reape the benefit they cast in the seed and manure the ground and you carrie away the harvest they toyle like oxen in the plow you sit still and have all the profit no marvell then if Paul cry out O how beautifull are the feet of those that preach glad tidings of peace and bring glad tidings of good things Rom. 10.15 which makes mee to thinke that there are but few that have benesited by the Word few that reaped comfort because there be so few that reverence and love the Ministers as they ought For great men few of them doe love Ministers Quianullo discrimine agendum Tros Tyriusie fuit That must in their Ministeries have no respect of persons nor make any difference between Trojan and Tyrian Because they must speake against their ambition their atheisme therefore they love them not for Patrons the most part of them like a Minister so farre as his money goes but if there be no other mettall than schollership and learning they will rather salute Philips Asse than a learned Divine They that professe most love to Ministers are some forward Citizens and they love no longer than hee pleaseth their ill and predominant humour Some must bee pleased onely by length some by lowdnesse some by squeazing of zeale some by pushing at a Father some by declaiming against a Lutine sentence others by betraying their sillinesse in squibbing authoritie If he doe none of these hee shall finde the love of many burning Professors as cold as snow water They wil many times reward the Prophets but not in the name of a Prophet but because they are built up in their itching qualitie If a man would have any thing of them hee must declaime against other mens sins and not theirs and it is a wonder but some or other will shew his impatience against me even for this I will not speake of those that thinke all too much with a Dicite Pontifices in templo or with a Ne capiat Christus capit rapit omnia sisous My conclusion is If you love the Ministers truly blessed are yee for then you love Christ that sends them then you have surely got some wisdome by them then you take pleasure and joy in hearing them then you esteeme them as men set over you by God to doe you good It is a good signe that you either have beene built and grounded or strengthened and confirmed in your holy faith by their paines and preaching and I pray God that they may build you and you may love them everie day more and more The last evident token The last signe of our election that a man is sure of salvation is an earnest longing for Christs comming to judgement when a man cries with the Spouse Apoc. 20.22 Come Lord Iesus come quickly and with the soules that lye under the Altar How long Lord how long Apoc. 6.10 It is a peremptorie signe that a man is certaine of the crowne of salvation as 2 Tim. 4.8 From henceforth there is laid up for me a crowne of glorie and not for mee onely but for all such as love his appearing And the Apostle Rom. 8.23 They that have the first fruits of the Spirit doe sigh in themselves waiting for the redemption of our bodies Whereas on the other side reprobates and they that are without hope cannot endure to heare of the day of his comming They shall say unto the mountaines and rocks fall upon us and hide us from the presence of him that sitteth upon the throne and from the wrath of the Lambe for the day of wrath is come and who can stand Apoc. 6.16 Prisoners that have no hope doe quake and tremble at the name of Iudge but a prisoner that hath his pardon sealed that hath no Iudge but his Father that knowes the Iudge to bee his Saviour that knowes the Iudge hath ransomed his life with his owne life and bloud thinkes everie houre a yeere till the Iudge come that he may be free When we are the Spouse of Christ then we long for the comming of the Bridegroome if we be ingrafted and incoporate into Christ then wee long to be dissolved and to
the divine Oracles let the truth be adjudged on their sides Lib. 5. And Optatus disputing against Parmenian the Donatist presses him thus A Christian cannot be judge betweene us he is one partie a Pagan cannot he knowes not the mysteries of Christianitie a Iew cannot In iis quae apertè positasunt in Scripturis inveniuntur illaomnia quae continent fidem moresque vivendi spemscilicet atque charitatem Aug. de doct Christ lib. 2. cap. 9 Eccles hist lib. 1. cap. 7. he is an enemie to baptisme quaerendus è coelo judex we must seeke for a judge from heaven And yet to what end should wee knocke at heaven when wee have one in the Gospell If they will beleeve the authoritie of Austen it is plaine In those things which are openly set downe in Scriptures are found all those doctrines which containe faith and manners of living to wit hope and charitie And the Emperour Constantine made this speech to the Bishops of the Nicene Councell as Theodoret reports it Laying aside all contentions let us out of the divinely inspired Scripture take the resolution of those things we seeke for See Augustine against Maxim Arian Bishop Booke 3. Chap. 14. Nec ego Nicenum nec tu Arimense concilium c. And therefore this serveth to blame our adversaries of Rome for denying this truth Vse 1 The Papists confuâ—ed and making not Scripture but the Church and that Church the Pope to bee supreme Iudge of all controversies The causes of this I conceive to bee two 1. That they make themselves Iudges in their owne cause for who sees not that if the Church be Iudge and rule and themselves the Church which way the verdict will goe especially when they see the Pope with infallible judgement mounted upon the Tribunall and made Interpreter of all evidence that can be brought in When Scriptures Fathers Councels must all bee expounded by his judgement for by the Church we meane her head that is to say Tom. 3. disput 1. quaest 1. punct 1. the Roman Bishop saith Gregorie Valence Yea the whole authoritie of the Church universall abides in him saith Aquinas In briefe â—a â—ae quaest 11. Art 2. this is it that they would have that no triall may passe unlesse you be resolved to stand to the word of themselves that are arraigned 2. Because they know and confesse the most and greatest points of their religion yea welnigh all wherein they dissent from us have no foundation on the Scripture Orthodox Explic lib. 2. but as Andradius speakes would reele and stagger if tradition supported them not Therefore Brislow in his last Motive dealt surely and circumspectly for his Romish faith where teaching his Schollâ—r how to deale with his adversarie he bids him first get the proud heretique out of this castle of onely Scriptures into the plaine field of Traditions Miracles Councels Fathers and then like Cowards they cannot stand And it is most true that put Scripture to silence set up the Pope as Iudge give him authoritie to make and repeale Lawes use Traditions approve Councels expound Fathers and Councels make something of nothing use his will for a reason let us say as they doe and then the Protestants must needs be convicted In that one assertion of Bristow I note 1. That the most of their religion hangs only up on Tradition 2. It is but vaine to alleage Scripture for they grant that it cannot be proved but by Tradition and therfore Saunders was surely in some Irish fit when he cried out so vehemently wee have most plaine places of Scripture for all points of our faith I should here defend the perfection of Scripture without Tradition but I rather draw a word of use for you and so proceed viz. The second Vse is Vse 2 to commend unto you the carefull reading and studying of Scriptures for if we be in doubt which way we must walke this is that lampe to our feet c. Psal 119.105 If we want wisdome that is your wisdome and understanding Deut. 4.6 If you be not resolved of the truth this will resolve you for it is the word of truth Ephes 1.13 If you doubt of life they will restore it for it is the word of life Acts 5.20 If you doubt of your reconciliation this will seale it for it is the word of reconciliation 2 Cor. 5.19 If thou bee not as yet regenerate this will worke it 1 Pet. 1.23 this is the field where the Merchant may finde treasure Matth. 13.44 O then let this Booke bee alwayes about us as Alexander kept Homers Iliads pro viatico rei militaris for his fellow and companion in all wars Let us not spare to be ambitious of that commendation which Eusebius gives of S. Origen Histor Eccles lib. 6. cap. 2. that hee could repeat all the Scriptures at his fingers end let us follow the advice of Macrina Basil Epist 74. foster-mother to S. Basil who would have Parents to bring up their sonnes after the example of Timothy 2 Tim. 3.15 Let us not spend more time in reading the writings of men than in perusing the Tables of God nor spend that time in reading of Playes and unprofitable Pamphlets which wee might spend in reading the Scriptures which would make us wise unto salvation nor plod more upon the Lawes of men than of God but devoure this Booke as the Angell commanded Iohn Apoc. 10.9 feed upon this rowle as the Prophet Ezek. 3.3 Bee carefull to performe in deed as much as God gave Ioshua in charge Iosh 1.8 c. And in regard wee have all these blessings by the Scripture let us ever blesse God for giving us such a glorious light and desire of God never to take away this mercie from us And so I come to the request that Elias makes unto God against Israel He makes request unto God against Israel Exposition There is saith P. Martyr a double expostulation of men with God In Rom. 1. When they lament in Gods hearing the sinne and impietie of the people and signifies how highly they are grieved when the people start away from God 2. When men carried with too much zeale doe as it were charge God of negligence in his owne cause and seeme to be offended that God suffers the wicked so far to prevaile against his Church The one was surely in the Prophet and it is well if not the other and againe hee makes request not out of hatred as desiring of God their everlasting ruine for surely hee was acquainted with Samuels rule 1 Sam. 12.23 But out of the nature of the Prophets saith Soto In Rom. 11. who many times by the phrase of praying against doe prophesie what shall come against a people as Ierem. 18.21 22 23. Deliver up their children and let them drop away by the sword forgive not their iniquitie put not out their sinne but deale with them in anger And yet is it not unlawfull to pray
reliquisset filium Bucholcer in Ann. Dom. 181. Hist nat lib. 34. cap. 8. Antoninus had beene happie if he had left never a sonne Sometimes in their wits which God turnes as the edge and point of a weapon against themselves such was the wit of Achitophel And Plinius reports of one Perillus an Athenian who framed for the Tyrant Phalaris a brazen Bull wherein men being tormented should low like Oxen not speake like men his wit proved his death for himselfe was the first that died in it Sometimes in their wealth hee makes the rust of it to bee a witnesse against them and to eat their flesh like fire Iam. 5.3 There is since Adams fall in everie creature a poyson and a curse Since God cursed the earth which to a good man is taken away and all that hee hath is sanctified by the word and prayer 1 Tim. 4.5 But the wicked because no wicked man can pray have alwayes the curse and poyson with it So I come from the judgement on their tables to the eyes and backes VERS 10. Vers 10 Let their eyes bee darkened that they see not and bow downe their backes alwayes WHat an heavie judgement this is you may perceive by the former there is laid for them a snare a trap a stumbling blocke this were fearefull enough though they had eyes to looke well about them But to have these snares laid for them and they want eyes to see them is most miserable though there bee snares laid and a man have eyes to see and looke about hee may prevent them The speech is metaphoricall borrowed from the body and applyed to the soule and the judgment here meant is not corporall but spirituall namely the depriving of the minde which is the eye of the soule of all spirituall understanding in heavenly and divine things belonging to Christ and his kingdome of all sound judgement and discretion to discerne betweene truth and falsehood right and wrong good and evill And conrrariwise the darkening of it with the mistie fogs of palpable ignorance and the yeelding of them up to a reprobate sense whereby they should become as unable to discerne the mysteries of Christs kingdome notwithstanding the light of the Gospell shining clearely round about them as a blinde man to judge of colours when the Sunne brightly shineth in his chiefe strength Now this judgement is expressed rather in a borrowed than plaine and proper speech to make them more sensible of the weight and terriblenesse of it seeing men naturally are more quicke in discerning corporall than spirituall punishments and are more affected with the blindnesse of the body than of the minde though this bee incomparably the greater and heavier judgement Whence first observe That one sinne voluntarily committed 〈…〉 is necessarily attended with another as the just punishment of it Because the Iewes willingly winked when the Sunne of righteousnesse which as the Prophet speaketh did arise unto them bringing healing in his wings so as they would not see him notwithstanding hee so cleerely shone unto them both in his doctrine for never man spoke as hee spake and in his miracles which none could doe but he that was equall with his Father therefore the Lord gave them up to the blindnesse of their mindes so as they could not though they would see the light of the Gospell and the wayes of salvation revealed by it Because Nebuchadnezzer having the understanding of a man carried himselfe like a furious beast towards God and his people even as a raging Lion tearing them in peeces and treading them under his feet therefore his reason was taken from him and so becomming bruitish hee was driven out from amongst men to consort with beasts Because the Israelites would not heare Gods word in the mouth of his Prophets therefore hee threatens to send such a famine of the word that they could not enjoy the spirituall Manna 〈◊〉 12. though they did run from one end of the Land to the other to seeke it The unprofitable servant that will not use the talent when he hath it shall be deprived of the verie possession of it so as hee shall not bee able to use it though hee would Vse Which should move us to make high account of Gods ordinances whilest we enjoy them and embrace the truth of the Gospell with ardent love walking in the light thereof in all holinesse of conversation whilest it shineth unto us lest the Lord in his righteous judgement cause our Sunne to set at noone-day and leave us to grope in that Aegyptian darknesse of Poperie and superstition and because we will not retaine the love of the truth that wee may bee saved doe send us strong delusions that wee shall beleeve lies as the Apostle threatneth 2 Thess 2.10 11. Secondly observe from hence 〈◊〉 That God punisheth them who resect and persecute Christ with spirituall blindnesse so as they doe they know not what and goe they know not whither Thus the Priests and Pharisies refusing to retaine Christ as the Messias and Saviour of the world were so blinded in their understanding that though this Sun of righteousnesse shined unto them most cleerely both in the light of his doctrine and divine miracles yet they neither could nor would discerne and acknowledge him Yea being utterly blinded with bruitish rage they take occasion by his miracles the more to traduce and slander him saying This fellow casteth out Devills by Beelzebub the Prince of Devils Matth. 12.24 Yea even to persecute him to the verie death for when hee had raised Lazarus from the dead though their consciences were convinced with the â—â—â—acle yet presently they conspir his death Ioh. 11.47 And surely they must needs be bruitishly blinde that reject Christ seeing be is the light of the world and they who are opposite to him must needs live in darknesse and shadow of death He is the wisdome of his Father and in him are hid all the treasures of wisdome and knowledge Col. 2.3 And what then can bee in those that maligne and refuse him but blinde furie folly and madnesse The which should serve for the terror of all those that oppose and persecute Christ Vse 1 either in his truth or in his members seeing hereby they bring upon themselves this blindnesse of minde which is above others a most fearfull judgement So Deut. 28.28 29. The Lord shall smite thee with madnesse and blindnesse and astonishment of heart And thou shalt grope at noone-dayes as the blinde gropeth in darknesse And how great this punishment is wee may in part discerne if wee compare it with bodily blindnesse which neverthelesse is incomparably lesse evill than it For like the blinde man hee that wanteth the light and sight of the minde cannot guide himselfe in his wayes but is ready everie step to erre and goe astray into the by-wayes of error and sinne he is apt to stumble at everie stone of offence that lieth in his way and so to fall into ruine
point which may bee built upon the immutabilitie of God 2. Vpon Christs keeping of the elect 3. Vpon Christs testimony Ioh. 10. 4. Vpon the sealing of Gods covenant Vnto these I may adde the authoritie of Augustine a Si quispiam eleclorum pereat tum fallitur Deus sed nemo corum perit quia non fallitur Deus Aug. de corrept gratia cap. 7. If any of the elect should perish then God is deceived but none of them perisheth because God is not deceived b Herum si quispiam peroat vitto bumano vincitur Deus sed nemo eorum perit quia xulla re viâ—citur Deus If any of these should perish God is then overcome by humane vice but none of them perisheth because God is overcome by nothing And against the Romanist I oppose their owne Espencaeus on 2 Tim. pag. 51. citing that of Augustine of catechizing the simple chap. 11. out of that Ierusalem there was not any that perished And Lombard Non potest utrumque esse c. Distâ—â—ct lib. 1. dist 40. Both these cannot bee true that any should be predestinate and not saved And Aquinas Part. 1. quaest 23. Art 3. One predestinate may die in respect of himselfe in a mortall sinne yet not in supposition or in a compounded sense And againe Quaest 24. Art 3. They that are written in the booke of life can never be blotted out The Vse is Vse To stay the trembling and fearefull hearts of many of Gods people in the day of temptation for though they fall yet shall they rise againe The most just man falleth seven times and riseth againe Prov. 24.16 The dearest of Gods servants may sinne as Peter did and as David and yet be pardoned and received to mercie againe Yet observe a difference betweene to sinne and to make or commit a sinne They sinne that deflect never so little from the strictnesse of the Law whether it be of ignorance infirmitie or malice they doe doe and commit sinne who sinne purposely although they have not performed the worke As Christ said to Iudas knowing what was in his heart what thou doest doe quickly So that to dâ—e a sinne is in ones minde to purpose or devise a sinne and of this is the Apostle to be understood 1 Ioh. 3.8 9. Everie one that doth sinne is of the Devill and hee that is borne of God sinneth not So the conclusion stands good that though the elect may sinne yet they cannot finally be cast off You may bee tolerably well armed against Popish objections if you remember that there is a two-fold election 1. To the undergoing of a certaine office as of Saul to a Kingdome of Iudas to an Apostleship Ioh. 6.70 Have not I chosen you and one of you is a Devill 2. To eternall life as Luk. 10.20 Your names are written in heaven In this Gods people are to rejoyce Secondly that many seeme to have faith which indeed have not and therefore make shipwracke of a good conscience 1 Tim. 1.19 Of such Ezechiel If the righteous man fall away from his righteousnesse Chap. 18.24 which places are alleaged by Bellarmine De justifi lib. 3. cap. 12. to prove the falling from grace And thus S. Luke himselfe speakes Luke 8.18 From him that hath not that which it seemeth he hath Perdiderunt fidem quà m viderentur potiùs babuisse quà m habu sse shall bee taken away They lost their faith which they seemed rather to have than to have indeed saith Espencaeus on 1 Tim. 1.19 Thirdly that hypocrites and unbeleevers may for a while bee counted amongst the branches of Christs owne planting though they be not such Everie plant which my Father hath not planted c. Matth. 15.13 They are branches secundùm praesentem justitiam according to the present righteousnesse non secundùm praescientiam not according to fore-knowledge as Ambrose distinguisheth of them Fourthly Faith in Scriptures is sometimes used for the sound doctrine of godlinesse In the latter times some shall depart from the faith 1 Tim. 4.1 Sometimes for the gift of miracles If I had faith c. 1 Cor. 13.10 Fifthly the faith of the best of the elect may decay and be shaken be like fire under the ashes like the soule in the time of a swounding like the Moone under a cloud a Sed electorum fides aut non deficit aut si deficiat reparatur antequam vâ—ta finiatur De Corrept gratia cap. 7. But the faith of the elect either faileth not or if it faileth it is repaired before life be endèd saith Augustine I end all with that of Lombard b Sinihil à charitate Dei nos separet quid non solùm melius sed certius hoe bono esse potest Lib. 1. diâ—â— 17. Analysis If nothing can separate from the love of God what can bee not onely better but more certaine than this good So I come to the third Argument Know yee not what the Scripture saith of Elias c. This Argument stands upon a comparison of Israel in the dayes of Elias with the present estate of the Iewes in Pauls time The estate of the Iewes in Elias his time is expressed in 1 Kin. 19.14 Elias complaineth Lord they have digged downe thine altars c. To which the Lord answereth vers 18. Yet have I left me seven thousand in Israel c. The state of the Iewes in Pauls time is Rom. 11.5 Even so at this time is there a remnant In the Argument I observe 1. Whither Paul goes for resolution to wit the Scripture 2. The resolution which containes 1. Elias his complaint vers 2 and 3. 2. Gods answer But what saith the answer of God vers 4. 3. The application that Paul makes of it to his present use Even so at this time vers 5. I begin with the first whither Paul goes for resolution that is the Scripture The Scripture is able to make us wise unto salvation Doct. through faith that is in Christ Iesus and is profitable c. 2 Tim. 3.15 That the man of God may be absolue and perfect Or as Salomon speakes Prov. 2.9 The word will make us understand righteousnesse and judgement and everie good path we must repaire to the Law and testimony Isa 8.20 and above that which is written we may not presume 1 Cor. 4.6 When one asked Christ what hee might doe to be saved hee referres him onely to the Scriptures How readest thou and What is written Luc. 10.26 So Abraham answered the rich Glutton They have Moses and the Prophets let them heare them Luk. 16.29 So the conclusion stands good That for resolution of doubts in things to be beleeved we have recourse onely to the word of God The Scripture alone is a sufficient Iudge of controversies unto this for satisfaction marke yee what Basil saith to Eustatius a Physitian Epist 80. Let the holy Scriptures be arbitrators betweene us and whosoever hold opinion consonant to