the atheisticall and loose companion O there were good lessons against precisenesse This is to bee like those Lamiae or Gorgones mentioned by Caelius Rhodoginus who can finde meanes to cure others but none to helpe themselves Secondly Vse 2 let us who enjoy the Gospell shew some signes and fruits of a spirituall life that it may appeare that the Gospell hath raised us from the dead this is it that Paul said to Titus chap. 2.11 12. The grace of God that is the Gospell that bringeth salvation to all men hath appeared and teacheth us to deny ungodlinesse and worldly lusts and that we should live soberly righteously and godly in this present world soberly towards himselfe righteously towards his neighbour godly towards God as Aquinas speakes Let us lead such lives as beseemes the Gospell of Christ having our conversation honest walking in the Spirit giving good example doing of good workes as living but ready to dye having our bodies on earth but our minde and conversation in heaven not spending our dayes in eating and drinking but thirsting after righteousnesse not putting on robes and costly ornaments but putting on the Lord Iesus Christ not seeking sinfull pastimes but making melody to the Lord in our hearts not rejoycing in jests and merriments but in Psalmes and hymnes and spirituall songs not laying up treasure in earth but in heaven not waiting for honours and preferments but waiting for the comming of the Sonne of God and for that glorie which shall be revealed And so I come from the proposall of this second argument to the proofe and confirmation of it VERS 16. For if the first fruits bee holy so is the whole lumpe and if the root be holy so are the branches IT is the confirmation of the second argument from the hope that the Iewes shall bee restored because an holy people shall not bee cast off for ever but the Iewes are hereditarily an holy people therefore shall not bee cast off for ever Of this argument the assumption or minor onely is expressed and is amplified by two metaphors the one from the holy first fruits the other from the holy root the one taken from the Law of Moses the other from the course of Nature The Law of Moses was this as Numb 15.20 You shall offer a cake of the first of your corne that was the first fruit which being consecrate and holy the remnant was also holy that is was made good and wholesome The order of Nature is this the juyce and the sap or moysture comes first into the root and then into the branches So that if the sap be good in the root it is good also in the branches now to apply the first fruits were holy The root whence the Iewes came was good therefore they are good also Who are these first fruits and who this root is I cannot beleeve with Origen that it was Christ I acknowledge no other holy root but our Lord. Ego aliam radicem sanctam non agnosâ—o nisi Dominum nostrum But I beleeve with Chrysostome the whole streame of moderne writers that by the first fruits and the holy root wee must understand Abraham Isaac and Iacob with the rest of the Patriarches which are not these fruits or root in respect of their persons but in respect of the promise made to them and to their seed as Calvin hath well expounded it So that the meaning is God hath hath promised to be the God of them who are the fruits and of their children which are the lumpe of them who are the root and of their children who are the branches therefore in regard of Gods promise we must not doubt but God who hath mercie on the first fruits will have mercie on the rest hee that loved the root will also set his love upon the branches from whence note in generall 1. From the Law of paying the first fruits 1. That of all the fruits of the earth Doct. 1 and of all the blessings that God gives unto man some part is due backe unto God againe For though authoritie have dasht and cancelled that Law of Moses concerning the paying of tithes yet Gods part and right in all the creatures can no man take away God was to have the first borne both of man and beast Exod. 13.2 He was to have the first fruits of the Land Exod. 23.19 But who was to receive for God See Deut. 26.12 13. It was given to the Levite to the stranger to the fatherlesse and to the widdow The Lord is Land-Lord of the whole earth and of all that is in it man is but Gods Tenant at will and is bound to pay unto God a vearely rent that is some part of all the blessings of God and this God receives by his Deputies Some is to bee paid to the Levite some to the stranger some to the widdow some to the poore and fatherlesse So that such men as hold much from God and will not pay backe unto God againe that which is his owne are such as God will at last turne out of doores 2. Doct. 2 The promises of God made to godly Fathers belong to their children also And that one promise made to Abraham must bee the judge of all others I will bee thy God and of thy seed Genes 17.7 So Peter speaketh to those that were pricked in their hearts The promise is made to you and to your children and to those are a farre off Act. 2.39 But I come to sift the words more particularly If the first fruits bee holy the first maine point is from the letter of the Metaphor 3. Doct. 3 The paying of God that which is his gives us a right and interest in all the rest as the paying of the best and first fruits the paying of thankes and prayer The Ancients were not wont to drinke of the grape unlesse they had first offered it to some God Pluturch Symposiac 4. Doct. 4 Gods promises made to the Fathers shall bee fulfilled to some of their children though not to them all and in Gods appointed time though not so soone as the promise is made When he promised to send his Son this promise was made to the fathers and God fulfilled it to their children Acts 13.32 33. The promise of giving the land of Canaan made to the Fathers was long a fulfilling but at last fulfilled to their children If God have made Abraham a promise that his seed shall be blessed hee will fulfill it in Isaac though Ishmael be rejected Genes 21.12 If hee make the same promise to Isaac hee will fulfill it in Iacob though Esau bee reprobate Gen. 27. If the same promise bee made to Iacob and Iacob die many hundred of yeeres before yet some of his children shall inherit it yet am not I come to the pith of my Text and therefore there must bee a fifth conclusion 5. Children of good parents are holy Doct. 5 for the promise made unto the fathers though children of
cast off If God punish idolatrie in Israel it is to weane the hearts of his people from it If murmuring it is to teach us the Apostles lesson Phil. 4.11 and that in Deut. 8.3 If hee punish Cain by setting upon him a marke it is to teach us to keepe our hands free from bloud if Dives it is to keepe us free from covetousnesse if hee set a fire in the gates of Ierusalem for breaking the Sabbath it is to teach us to keepe it holy and take a delight to make it glorious Isa 58. If hee punish adulterie it is to teach us to keepe our bodies chaste and pure as sweet and fit temples for his Spirit to dwell and tarrie in The Vse is To condemne us for doing that our selves Vse which wee see God to punish in other men If God be somewhat slacke and loth to punish us as hee hath done others his patience should lead us to repentance Rom. 2.4 make thee better not worse Vide severitatem Marke the severitie of God to other sinner and the same that payes other men their deserved punishments will pay thee without speedy and sound repentance But these be points that are neere of kindred to those I have already handled and therefore I come suddenly to the consideration of his bountie to the Gentiles Behold the bountifulnesse of God God 's children must take speciall notice of Gods bountie and love to them Therefore Paul beseeches the Romans by the mercies of God Rom. 12.1 But that which is the maine point is this The consideration of Gods bountie should make man loth to offend him or to sinne against him Doct. Vide bonitatem Consider his love in our election See how Paul concludeth 2 Tim. 2.19 the foundation remaines sure Therfore let everie one that hath part in that depart from iniquitie In our creation consider the efficient cause God this should make us doe good and eschew evill wee are his workmanship c. Ephes 2.10 The materiall cause nothing but dust this should make us humble and so come to God this is a miracle of humilitie as Augustine calleth it In Psal 33. this should make us praise God as David Psal 103. we are but dust at the 14. Therefore praise him all yee Angells praise him all yee his servants praise him all his workes and in all places of his dominion and praise thou the Lord O my soule The formall cause the making us after his image which containes the immortall substance of the soule Secondly all naturall knowledg of God Thirdly all just and holy actions Fourthly regiment over all the creatures Fifthly happinesse and glorie and joy and peace plentie of all things needfull without corruption and miserie all of them should be as bridles to restraine us from sin The finall cause Gods glorie as Isa 43.7 which should make us to say with the foure and twentie Elders Apoc. 4.11 They fell downe before him that sate on the throne and worshipt him that liveth for evermore and cast their crownes before the throne saying c. In our redemption looke upon God the Father giving the Sonne of his love to bee our ransome the Sonne like the good Shepherd laying downe his life for us like the Pelican Psal 102. shedding his bloud for us Liv. Decad. 1. lib. 7. or like Marcus Curtius The use of all this is set downe in that Prophecie of Zacharias Luk. 1.74 75. That we being delivered or redeemed from the hands of our enemies should serve him in holinesse and righteousnesse He hath called us unto holinesse whereas he hath left others wallowing in their menstruous blouds Behold the goodnesse of God in thy vocation Hee hath justified thee Rom. 8.33 See his goodnesse hee hath given thee health which others want see his goodnesse wealth which others want see his goodnesse peace which others want see his goodnesse the Gospell which others want see his goodnesse friends which others want see his goodnesse hee makes the heavens to drop their raine the clouds to drop their fatnesse upon thy ground whereas to others he makes the heavens as brasse and the earth as brasse see his bountie and there is not one of these but it should worke in thee obedience and love Gene osus animus bominis sacilius ducitur quà â—n trahitur The generous minde of man is more easily led than drawen saith Seneca The heart of man that is sanctified is more wrought upon by love and kindnesse than by judgements and threats Slaves and servants obey for feare but sonnes and children for love and kindnesse excellent is that Text Deut. 32.6 Doe yee so reward the Lord O foolish people and unwise thou shouldest have considered that hee hath beene unto thee as a father that hee hath made and proportioned thee how he led thee in the wildernesse taught thee and kept thee as the apple of his eyes as the Eagle stirreth up c. The reason hereof is this When men abstaine from sin because God hath loved them then God continues his mercie and loving kindnesse But when love and kindnesse cannot make them love God againe then God takes his mercie away from them They that loue thee and thy Law shall have great prosperitie and shall feele no hurt Psal 119.165 But when God shewes his mercie and love unto a people and it workes not obedience prevents and overtakes them with blessings and still they continue to sinne against him then God upbraids them with the gifts hee hath given them ceaseth to doe them good and removes his blessings from them Hee made Israel fat and grosse and laded them with fatnesse But when they regarded it not then the Lord was angrie and said I will hide my face away from them Deut. 32.19 20. The Vse is Vse To teach us that if wee would love God as sonnes and continue in his grace and favour as deare children and have God to continue his fatherly love and kindnesse to us to set downe and keepe in memorie all the loving blessings that God hath given us Remember how at the first he created us men and not beasts and vile creatures Laertius reports of Thales Milesius that he was used to account himselfe much beholding to God for three things 1. That hee made him a man not a beast 2. A man not a woman 3. A Greeke not a Barbarian But what is this to us He hath done for us more wonderfull things he hath made us not onely not beasts but little inferiour to the Angels Psal 8. not onely men but adopted us for his owne sonnes and children Ephes 1.5 When we were dead he revived us lost he sought us taken prisoners hee ransomed us in darknesse enlightned us in want provided for us his mercies are renewed unto us everie morning Lam. 3.23 Behold here the bountifulnesse of God and his patience and let this draw thee to repentance Rom. 2.4 His love and let this bring thee to obedience The Lord loved thee and
be with Christ Excellent is that meditation of Augustine Inquictū est cor nostrum O Domine dones in te requiescat Aug. Confess l. b. 1. cap. 1. Our heart is restlesse O Lord till what time it resteth in thee So that all that long for his comming are sure of a crowne The Vse is Vse 1 First to refute the Papist who teacheth that Paul had this assurance by revelation for so both Pighius and Andradius out of the Trent Councell for if you looke Rom. 8.32 33 34. you shall see that Paul grounds this certaintie not on revelation but upon a ground common to all beleevers as first on Christs death vers 32. Secondly on Christs free justification vers 33. Thirdly on Christs intercession vers 34. As before hath beene shewed But the principall use is to note the happinesse of all true beleevers and of all that feare God Whatsoever griefe and sorrow meannesse and want they endure here they know they shall have honour in stead of it hereafter They may be like Lazarus in Fulgentius without a garment but if not without faith without a house but if they be not without a Lord without meat but if they be not without Christ in the world here know that they shall not be without glorie without a Kingdome in the world to come When men suppose them to bee quite forsaken then can they looke with joy up to Heaven where they shall dwell and they can see though not the roomes and seats yet the glorious house and mansion which is theirs by inheritance and this point will lighten all our burthens mitigate all our sorrowes ease all our griefes that though here our heads be covered with ashes we know that there they shall bee crowned with glorie though here we be esteemed base we know that there wee shall be happy though wee be here as yet but servants wee know that there wee shall reigne as Kings though we be yet as strangers we know we shall be received as sonnes though here wee have a fit of mourning wee know wee shall rejoyce for ever though we labour hard for the six dayes we shall come to keepe a Sabbath that will last ever What comfort like this to be men and yet to know that God our God what comfort like this to be the meanest of men and yet to know that Christ is ours what comfort like this to dwell on earth and yet be sure aforehand that Heaven is ours what comfort like this to be here verie emblemes of basenesse and and yet bee sure that glorie is ours to dwell in a base cottage and yet bee sure that wee are borne to an immortall inheritance So that my conclusion is that of David Psal 37.37 Marke the upright man and behold him for the end of that man is peace Peace with Angels peace with his owne conscience peace with God the Father Sonne and Holy Ghost Lord bring us to that glorie invest us to that Kingdome give us that peace for thy Sonnes sake So I come to the second part of this description Of the seed of Abraham Of the seed of Abraham The seed of Abraham not onely a Convert or a Proselyte but deseended from Abrahams loynes and it seemes to be thus in sense that though some of Abrahams seed be cast off yet some are not and it will easily carrie this Doctrine That parentage can neither hinder a mans salvation Doct. nor further it One Abraham hath Isaac and Ishmael one called to an inheritance the other not One Isaac may have an Esau and a Iacob one loved and the other hated of God Mal. 1.2 3. A man may bee borne of a wicked father and yet bee deare unto God Amon a wicked King one that did much evill in the sight of the Lord as his father Manasses had done 2 Kings 21.20 yet he hath a sonne that doth uprightly and walkes in all the wayes of God as David had done 2 King 22.2 So that the Spirit of God gave him this testimony that like unto him was no King before him that turned not aside c. nor any like to him that came after him 2 Kings 23.25 and he may be a godly father of a wicked sonne as Isaac of Esau and Abraham of Ishmael One man may bee the sonne of a Patriarch and himselfe damned another the sonne of some poore Carpenter and be saved one may creepe in purple as Quintilian Lib 1. de Instit another hath not a rag to cover it the father and mother forsake it and yet the Lord takes him up and sets him neare to himselfe and in the end crownes it The Vse is To teach us first Vse That parents greatnesse and vertue cannot procure acceptance of their sonnes before God if a childe be good it is no disparagement that his father is not good Malo pater tibi sit Thersites dummodo tu sis Alacidae similis Vulcamiaque arma capessas quà mte Thersitae similem producat Achilles If thou be not good thy selfe it is not thy fathers vertues that can commend thee unto God Let everie man adorne and trim up his owne heart that it may be a sweet lodging for Christ to dwell in Though Christ should lodge in thy fathers house thou mayest be a cast away if he reside not in thee also Trust not then in parents and friends for there is no helpe in them If good doubt not of happinesse thou shalt fare no worse for them Thus it is no privilege to be great Secondly that it is no prejudice to be meanly borne for be a man never so poore if hee worke righteousnesse he is accepted Acts 10.35 bee he never so meane to him shall be glorie and honour and peace Rom. 2.10 She that grindes at the mill is as neere Heaven as he that sits on the throne what if thy father have nothing yet the earth is the Lords what if parents forsake thee the Lord will take thee up what if without food the Lord will send thee the bread of life what if without cloathes hee will cloath thee with the righteousnesse of Christ if thou belong unto him Thus parentage can neither helpe nor hinder us from God Before I proceed observe that Paul speakes not onely of his carnall descent from Abram but of the spirituall privilege that hee was one of his faithfull seed for in Gods account they onely that have the promises are counted for the seed Rom. 9.8 The one saith Augustine will doe a man honour the other none from whence I build a second Theoreme Doct. It is more honour to be faithfull than to be Abrahams seed It is more honour to bee a faithfull childe of God than the sonne of the greatest Prince Moses Heb. 11.24 counts it greater honour to bee amongst the children of God than to live in Pharaohs Court and be called the sonne of Pharaohs daughter David takes more honour to dwell one day in Gods Court than a thousand elsewhere
to offer to the Idoll they afterward in detestation of their former act would bee avenged of their hands which offered by the burning of their whole bodies I proceed to the application of this storie unto Pauls time VERS 5. Vers 5 Even so at this present time there is a remnant through the election of grace THis Application containes foure points 1. The time of this preservation this time 2. The number a remnant 3. The meanes efficient and ground of preservation the election 4. The impulsive cause of election grace and not workes I begin with the time whence the observation is Doct. That God doth at all times preserve a Church that embraceth the true worship of God In Isa 6. ult There shall be desolation in the midst of the land but yet in it shall be a tenth and shall returne c. The Assyrians may make the people of Ierusalem so few that a childe may tell them Isa 10.19 yet the remnant shall returne even the remnant of Iacob vers 21. Iudah shall dwell for ever and Ierusalem from generation to generation in Ioel 3.20 whereby is signified that there shall be some of Gods Church preserved to the end of the world and if ever God had wanted a Church it would surely have beene in the time of those ten bloudy persecutions begun under Nero Onpbius Fast lib. 2. in the yeare of Christ 65. when Peter and Paul were beheaded continued under Domitian when Iohn was banisht into Pathmos under Trajane when Ignatius Bishop of Antioch under Antoninus when Polycarpe under Severus when Leonides father of Origen was martyred Quo tempore universus orbis sacro martyrum cruore insectus erat Neque unquam maâ—ri triumpho vic mus quam ciâ—n decimorum annorum strage non potuimus vinci untill the the time of Dioclesian When the world did swim with the bloud of Martyrs Neither over came wee ever with a greater triumph than when we could not be overcome with ten yeares slaughter Or if ever the Church could have beene quite pulled downe it would have beene in the dayes of Antiochus Epiphanes when he entred the temple at Ierusalem burned the bookes of Moses and the Prophets proclaimed feasting and riot in the house of God and put to death young and old Carion Chron. lib. 2. that would not renounce the Law which Moses had delivered The reason Reason because God is constant and sure in the promise which he hath made touching the continuall keeping of his Church I will marrie thee unto me for ever Hos 2.19 yea in faithfulnesse to shew that hee will never part with his Spouse againe vers 21. From whence we may take just occasion to answer the objection of the Papists Vse 1 who tell us that wee are surely not the Church because the Church was ever but we never till the time of M. Luther My reply that the Apostles and the Primitive Church for almost six hundred yeares after Christ taught as we doe and since those times hath Poperie had her growth and ever since some have maintained our religion till this day In matter of supremacie they taught as we doe till after Gregories times which was six hundred yeares after Christ yea Gregorie writing against Iohn Bishop of Constantinople Lib. 6. Epist 30. If any calleth himselfe universall Bishop he is Antichrist In matter of the Sacrament Th. Aquin. in 1 Cor. 11. Lect. 6. for a thousand yeares together the people received the wine as well as the bread Secondly to stay the malice of the Churches enemies for they labour but in vaine Vse 2 God is on her side Rom. 8.31 And when she hath none to take her part the Lord himselfe will doe it Isa 59.16 Thirdly a comfort for all good and religious hearts Vse 3 to thinke that howsoever they may bee punisht for their sinnes and enemies may bring them to the sword yet some of them shall continue and stand to see the enemies fall religion shall not quite goe downe So I come to the number a remnant There is a remnant Those that belong unto God are not many which must not bee simply understood for in themselves they be many even an hundred fortie and foure thousand Apoc. 7.4 among the Tribes of Israel and among the Gentiles a multitude which no man could number of all nations and languages stood before the Lord and before the Lambe with long white robes and palmes in their hands c. vers 9. But in comparison of those that shall be cast away they are but few as Matth. 20.16 the Apostle is peremptorie Though Israel were as the sand yet a remnant shall be saved there is much chaffe but little wheat many stones but few pearles If a man should divide the world into three parts with Ptolomie or into foure with some later writers or into six with our last Geographers as Quade and others Lib. 1. cap. 2. 〈◊〉 and you shall not finde one of seven that professeth Christ aright they are all confined into a narrow corner in the Northwest And in this corner remove Atheists Heretiques Neutrals Worldlings Hypocrites and the remainder will be verie small and there â—e doth Christ call it a little flocke Luk. 12.32 and the gate a strait gate Luk. 13.24 and the way a narrow way Matth. 7.14 And if you should but looke upon the lives and actions of most men and see how everie man wastes his life in sinne and vanitie you would joyne with mee and say there are not many that can be saved if you doe but see how all care for earth and few for heaven you will say that surely verie few can bee saved how everie man lives and rots in one sinne or other dandles and hugs one Dalilah or other you will say that few can be saved how everie man spends his dayes in libertie and loosenesse both of life and conscience how they gather and build upon earth and strive how they may continue their names here never dreaming of a building in heaven of writing their names in heaven you will say surely few can be saved What use may wee make of this but to see Vse that the ordinarie pace and course which men take can never bring a man to heaven If then we will ever bee saved and bee of that remnant 1. Wee must learne the way to heaven perfectly 2. When we know it we must walke in it 3. We must cast off all luggage and superfluitie that hinder us in it And so I proceed to that which is the foundation and ground of this preservation viz. the election of grace S. Origen in his wandring speculation Origen in Rom. 11. would here make a difference betweene those which are called by grace viz. those that beleeve in Christ and those which are called by election of grace which beside faith in Christ have good workes as if true saith could ever be without them and Chrysostome that they were elected of
it unto us their children and vers 23. God according to his promise hath raised up to Israel the Saviour Iesus It was the advice of Socrates in Lacrtius that young men should have alwayes a looking-glasse to looke themselves in it if they were deformed outwardly they might labour to recompence it with inward comelinesse The glasses wherein the Lord would have us to looke be the gracious orna nents and qualities of his servants We should looke on Abraham and learne to beleeve that it shall be done if God say it though wee see not how and part with that wee love best to please hâ—â— Vpon Iob and learne patience in all such crosses as are most neere unto us Vpon Lot and learne to be chaste in the midst of Sodome even when wee have most occasions that 's praise-worthy as Tully said of Muraena non quod Asiam viderat not that he had seene Asia Vpon Elias and be zealous Abigail and releeve those that sight the Lords battels Vpon the Centurion and be good to the Church Vpon Nehemiah and stand for reformation of the Sabbath Vpon every good man and see what is excellent in him that doe affect and imitate As Tully reports of Xeuxis that when he was to make the picture of Helena in the temple of the Crotonians he sent for five of the most beautifull virgins that out of all their excellencies he might compose a perfect beautie and as a man makes a garland or poesie of all the best of flowers in the garden so shouldst thou picke out all the best qualities of men wheresoever thou seest them Whence learne Vse that it is no small benefit that the wicked might reape by the company of good men They may see a patterne of godlinesse and learne to follow it they may reade holinesse in their lives conscience in their doings wisdome in their carriage and learne to affect the same commendable and gracious qualities in themselves There is no grace which they may not observe nor vertue which they may not see lively delineated in them and studie to come to that degree of holinesse which they have that they may live as they doe and have it in that glory which they hope to have I come to a third I observe the great wisdome and loving kindnesse of God toward his children Observat who by his favour shewed unto others and substituting others in their places maketh them ashamed of their unthankfulnesse and laboureth to stirre up in them a desire of reconcilement For confirmation see Deut. 32. Because they have moved mee to iealousie with that which is not God I will prouoke them with those which are no people And herein God deales with them as a tender father with his unkinde and disobedient child that will not come unto him he takes another sonne in his armes sets another on his knees embraceth him commends him makes much of him hereby correcting the stubbornnesse of his other sonne and provoking him to seeke for the like favour and acceptance From whence learne First to condemne those who by their idolatrie Vse 1 as Papists or by their arrogancie contempt and pride doe alienate and detaine the Iewes from Christianitie when they see how the Papist is given over to idolatrie the Protestant to libertie no marvell though the Iewes follow neither the one nor the other when he sees that the Papist beleeves not well that the Protestant lives not well it s a rocke of offence to him that he can approve neither the one nor the other Secondly Vse 2 let us endevour by our pure and sin cere service of God by our zeale our godly life our just dealing to give light unto the Iewes and at length to provoke them to emulation and by our good conversation to win them to Christ that there may be one fold and one shepherd as our Saviour speakes Ioh. 10.16 Example is very powerfull There is nothing more availeable to the winning of one that beleeveth not than the good conversation and life of him that doth beleeve I know not if S. Peter doe not make a good conversation more powerfull to convert an unbeleever than the word it selfe in 1 Pet. 3.1 Let the wives be subiect to their husbands that they which obey not the word may without the word be won by the good conversation of the wives while they behold your pure conversation coupled with feare To this purpose Bernard speaketh well Effâ—aâ—ior est voâ— bonioperis quam elegantis sermonu illius dectoris libenter audio veceâ—â— qui non fibi plansum sed mâ—â—ip anctum movet c Ber. in Cant. ser 59. Segnius irritaâ—t c. siviâ— me fleâ—e dolâ—nduÌ„ prius ipse libi Confess l. 9. c. 9. The voice of a good worke is more effectuall than of an eloquent sermon I willingly heare the voice of that Teacher who doth not move applause to himselfe but weeping to mee and if thou wilt perswade thou maist doe it more by weeping than by declaming And Horace himselfe in his booke of the Art of Poetrie If thou wilt have mee weepe thou must first thy selfe grieve S. Augustine reports that his mother Monica gained her husband Patricia from being an impure Manichee not by strength of argument but by pietie wisdome chastitie So there is nothing can more hinder the Iewes from professing as wee doe than our prophane life and bad conversation to perswade them by good words and yet let them see our bad lives is but to weave Penelope's web to untwist as fast as we weave and to pull downe as fast as we build and to destroy faster with one hand than wee build with the other Wee must therefore learne to let the light of our good life and conversation so shine Matth. 5.16 that men may see our good lives and good workes and holy conversation and so glorisie our Father which is in Heaven Let us so behave our selves toward the Iewes as S. Peter taught once the Iewes to behave themselves towards us 1 Pet. 2.12 Have your conversation honest among the Gentiles that they by your good workes which they shall see may glorifie God in the day of their visitation for feare wee cause them to blaspheme the name of God which they polluted among the Heathen Ezek. 36.23 See Rom. 2.24 So I come to the illustration of his answer in the 12. and 13. verses VERS 12. Vers 12 Now if the fall of them be the riches of the world and the diminishing of them the riches of the Gentiles how much more their fulnesse WHerein there is first an answer to an objection for it may seeme that the one end doth quite overthrow the other for if the Iewes fel that the Gentiles might have place and the Iewes bee to bee converted againe then it seemes that the Gentiles must be cast off againe and so the conversion of the Iewes shall rather hinder the salvation of the Gentiles which is contarie to the first part
one that is sent generally and properly the highest office and dignitie of the Apostles in the new Testament and sometimes it signifies those that were ordained of Christ to be of equall authoritie with the 12. Apostles such as were Paul and Barnabas The grace and excellencie of an Apostleship consists especially in these points 1. They were immediately called by Christ to preach his Gospell thorow the world Goe teach all Nations Matth. 28. And it is no small credit to bee Gods Herauld at armes to be Tuba Evangelica Gods Trumpet both to give warning of a fight and to sound the retreat to proclaime peace and rest when the combat is done to deliver Gods will to stand in his roome to plead his cause and speak for his honour can bee no meane or small prerogative 2. The Apostles were such men as had knowen Christ in the flesh were eye-witnesses of his miracles and heard his Sermons as in 1 Ioh. 1.3 That which we have heard and seene declare we unto you His glorie that they saw Matt. 17. Secondly his resurrection for he appeared to the twelve as 1 Cor. 15.5 His ascension into heaven while they beheld hee was taken up Acts 1.9 And though S. Paul had not knowen Christ in the dayes of his flesh yet he saw him being immortall and in glorie by revelation as Augustine and Lyranus affirme on 2 Cor. 12. Thirdly they could discerne canonicall bookes of Scripture from others they had the keyes of the Kingdome after a more speciall manner that whatsoever they bound in earth should be bound in heaven c. as Peter bound up the sinne of Simon Magus and pronounced sentence against Ananias and Saphyra Fourthly they had power to worke miracles heale diseases cast out Devils yea Peters verie shadow Acts 5.15 and Pauls napkin Act. 9.12 Fifthly they gave the Holy Ghost by laying on of their hands Acts 8. They were free from error in doctrine for the Spirit promised to lead them into all truth Ioh. 16.13 Lastly they had the gifts of tongues whereto Pererius addes further that they had another speciall grace that speaking in their owne tongue yet men of divers languages did so understand them as if they had spoken divers languages and of the same opinion is Erasmus Annot. in Act. 2.8 But I incline to the judgement of Beza who shewes against Pererius and Erasmus Miracâ—lum suisset non in Aposlelis sed in auditoribus that if that had been true It had been a miracle not in the Apostles but in the hearers But to leave this and fall upon the point these words are the reason that Paul gives of his speaking to the Gentiles In asmuch as I am the Apostle of the Gentiles therefore I speake to you Gentiles for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quamdiù as long as I live I speake to you Gentiles as Origen thought and is the translation of the vulgar Latine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quantùm or quatenùs nothing the cause because I am your Apostle therefore I speake to you I might note 1. That no man was ever so farre gone in sinne but God could call him home againe Paul once a persecutor now an Apostle 2. God is so farre after conversion from thinking a man the worse that hee will place him neere to himselfe Paul now an Apostle 3. Gods providing of meanes for them whom he will save The Apostle of the Gentiles But these are not so proper to this Text but that which I chiefly note is the Apostles drift That his chiefest care was to speake for the good of the Gentiles to whom God appointed him to preach from whence note When God sets a man over a people Doct. Civitas est vigila ad custodiam ager est studeto cultui spaâ—nsa est studeto crnatui grex est studeto pastui Bernard super Cantic Serm. 76. he ought chiefly to intend their good and well-fare Is it a Citie watch to keepe it is it a field studie to till it is it a spouse studie to adorne her is it a flock studie to feed it saith Bernard If a Citie then he must labor to build defend it à vi tyrannorum à fraudibus haereticorum à tentationibus Daemonum from the violence of Tyrants from the deceits of Heretiques from the tentations of the Devill If a Spouse hee must labour to trim her that shee bee all glorious within viz. 1. An acknowledgement of the will of God 2. True and solid comfort in distresses 3. Hearing of prayers 4. Famous deliverances 5. Divers vertues kindled in them by the Spirit as Mollerus on Psal 45.13 If it bee a field or vineyard hee must labour both to gather out of it the briars and tares and to sow it with good feed and then to watch for feare the envious man sow tares in it If it be a flocke he must drive them to the greene pastures of Gods word and lead them out by the waters of comfort Psalm 23. When Christ in Ioh. 21. asked Peter thrice Simon lovest thou mee 1. Plusquà m tua 2. Plusquà m tuos 3. Plusquà m te More than thine more than thy selfe as Bernard expounds it and Peter still answered Yea Lord thou knowest that I love thee Christ gives him this marke to know it by Pasce oves pasce agnos it may bee knowen by thy care in feeding my lambes and tending my sheepe I have set watchmen upon thy walls O Ierusalem which all the day and all the night shall not cease and yee that are mindfull of the Lord keepe not silence Isay 62.6 Sonne of man I have made thee a watchman Ezek. 3.17 By which metaphor it may appeare that as in times of warre the watchmen are tending all the day in their watch-towers but especially in the night time and if there be any danger give the people warning So in the Church Bishops and Ministers they must be alwayes in their watch-towers but especially when the night of errours ariseth they must remember that in Act. 20.28 Take heed to your selves and to all the flocke whereof the holy Ghost hath made you overseers to feed the Church which he purchased with his owne bloud When I remember that saying of Iacob Gen. 31.40 I was in the day consumed with heat I was parched with frost in the night and reade of the shepherds watching their flocks in the night then doe I consider their early rising and late going to bed how their eyes have not time to sleepe nor their eye-lids to slumber nor their heads to take any rest from tending the soules and studying the welfare of their people and therefore the Apostle 1 Corinth 4. calls Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to row as if they were captives condemned to the oares whose armes must row the ship of Christ to shore yea the winds being conspired against them Excellently * Sace dotum nonuna accepunus non ad quieâ—em sed
7.4 when they be uncleane and cages of filthy birds they say they are children of Abraham when they want the saith and lead not the life of Abraham which are no better than fig-leaves to hide from Gods eyes and paper walls to keepe out Gods judgements Secondly here apprehend the true cause of the lewes subversion not fortune as the Epicure dreames not destinie as the Stoick nor number as Plato Metbod lit 6. Politic li. 5. c. 12. Pythagoras and Bodin nor as asymmetry as Aristotle nor the motion of the center as Copernicus nor starres and planets as Cardanus and Astrologians thinke The Apostle teacheth the true and undoubted cause of such punishments Ephes 5.6 For such things commeth the wrath of God upon the children of disobedience I sinned therefore am I derision saith Ierusalem Lam. 1.8 I sinned with a high hand therefore hath he filled mee with bitternesse Lam. 3.15 I was sicke of sinne therefore was I robbed by Shishacke 1 King 14. And now utterly sackt by the King of Babel 2 King 25. I sinned and the smoke of my sinnes ascended to heaven thererefore am I now turned into a stinking fenne saith Sodome Gen. 19.25 I sinned therefore dragons are in my pleasant palaces saith Babylon Isai 13.21 O that in this point my voice were like thunder my pen like iron my sides like brasse c. Secondly whereas the naturall branches are not spared yet the godly amongst them spared observe how farre holinesse exceeds greatnesse See on the second verse And so I descend to the Apostles admonition Take heed lest he also spare not thee The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not expressed but conceived by an ellipsis as may be seene both in Matth. 25.9 and Rom. 11.14 They containe the exhortation and the reason the exhortation Take heed and this hath in it the ground of their care and heedfulnesse to wit the fall of the Iewes The sins and punishments of other men must be our instructions Doct. their afflictions must be our admonitions their woes must be our warnings their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their sufferings must be our schoolemasters and remembrancers When the Gibeonites perceived what Ioshua had done to Iericho and to Ai they would not stand out to warre but used all the meanes and shifts they could devise to make a league with him Iosh 9.3 When Elijah sent word to Ahaziah that he should not come downe from his bed but die the death because he had sent to consult with Baalzebub the God of Ekron the King sends unto him a Captaine and his fiftie and there came fire from heaven and devoured them after him another who was also devoured by fire when the third came and saw the judgements fallen upon his fellowes he saith not as the former O man of God come downe quickly but O man of God let my life and the life of thy servants be pretious in thy sight there came sire downe upon the two former Captaines and their fifties but let my life he preâ—iursiâ— thy sight 2 Kings 1.13 14. Hence the Apostles tell us that So dome and Gomorrha and the cities about them which followed strange flesh are set forth for examples Iude vers 7. In 1 Cor. 10. from 5. to 11. Be not yee idolaters as were some of them nor commit for nication as did some of them nor tempt Christ as did some of them nor murmure like some of them for all these were destroyed in the wildernesse and all the judgdements came upon them for examples and were written to admonish us upon whom the ends of the world are come And the same Apostle remembring how many of the Israelites were shut out of the promised rest for their unbeleefe and disobedience gives us this exhortation Let us study to enter into that rest lest any fall after the same example of disobedience Heb. 4.11 The reasons of this are first because their sinnes have a proportion with ours therefore our punishment must bee like to theirs Wee may reade in Sodome what our owne sinnes are pride idlenesse fulnesse of bread We may reade in Israel what our owne lives are unbeleeving hearts to depend upon Gods providence ready to murmure if we want any thing still unthankfull though wee have never so much Wee may reade in Adam how subject we are to yeeld unto Satan In David how ready to yeeld to our owne flesh In Nebuchadnezzar how easily we grow proud and when wee see their sinnes like ours then we may well thinke that our punishments must be like to theirs If our sins be pride and fulnesse of bread and idlenesse then take heed our punishment be not sire and brimstone If infidelity and unthankfulnesse take heed of exclusion from Gods favour and love If lukewarmnesse take heed of spuing out of his mouth If Sabbath-breaking take heed that God kindle not a sire in the gates of your Citie that will never be quenched as Ier. 17.27 Secondly God is as much displeased with sinne now as in times past his eyes are as wide to espie and marke it his hand as just to revenge and censure it his wrath is as heavie against it as ever it was and therefore if wee would not be punisht as they have beene beware of the sinnes that they have done And from hence we may learne First Vse 1 to see how many instructions God hath given us to make us good every punishment upon others is a lesson read unto us and therefore should a man in wisdome gather into a catalogue the punishments thorowout the whole booke of God and lay them up in memory and so to live that he may neuer feele them To thinke upon the punishment of Adam and thence learne somewhat first that Satan will seeme a friend when he entiseth us to sinne secondly that there is no man so innocent whom Satan dares not assault Superbia illic quiahemo potiùs in suaÌ„ quam in Der potestate esse dilexit homieidium quia seipsum praecipâ—tuvit sornicrtio quta integritas humanaser penuna persuasions corrupta est c. Aug. Enchir. ad Laurent cap. 45. thirdly that some sinne may seeme but small in the judgement of man which is of intolerable weight in the sight of God as this seemes to be but the plucking of an apple yet in the eye of God a whole voâ—ume of iniquitie was in it as Augustine observeth Pride was there because man loved to be rather in his owne than in Gods power manslaughter because he overthrew himselfe fornication because by the serpents perswasion mans integritie was corrupted sacrilege because he beleeved not God theft because he tooke of the forbidden fruit covetousnesse because he coveted more than would suffice Thinke upon the wofull downfall of Ierusalem and thence learne somewhat first that no citie is so great and famous but sinne will make God fall out with it secondly that God never sends fearfull punishments but hee gives many
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