saith that at the preaching of Paul and Barnabas all they and they only who were ordained to life beleeved Act. 13.48 The which should teach us Vse that whilest wee ascribe unto God the glory of his justice in punishing of the wicked that wee doe not rob him of the glory of his mercy and goodnes as though he aimed in his decree at the destruction of his creatures or tooke delight in their eternall torments and finall condemnation seeing this is quite contrary to his nature as he hath described himselfe Exod. 34.6 and to that which the Prophets say of him namely that hee delighteth in mercie Micah 7.18 Yea contrarie to his owne oath Ezech. 33.11 As I live saith the Lord I have no pleasure in the death of the wicked but that the wicked turne from his way and live For if hee doe not willingly that is with an absolute will without a kinde of necessitie put upon his justice by our sinnes afflict us with temporall punishments then how much lesse with those that are intolerable and endlesse Lam. 3.33 But let us come to some particular observations from the words of the question And first whereas by this demand hee presupposeth that the Iewes had stumbled even at those things which should have kept them from stumbling and falling From hence I observe That men Doct. through the carnall corruption of their sinfull nature are apt to stumble at those things which in their owne nature should stay and support them as namely Christ himselfe his Gospell and holy ordinances For the Iewes here stumble at Christ who was purposely sent to uphold and keepe them from falling He was in himselfe the chiefe Corner-stone to support the whole building of his holy Temple and Church Isa 28.16 And they through their infidelitie make him to become unto them a stone of offence at which many of them stumbled and fell into the pit of perdition According to Simeons prophecie that he should bee set for the fall and rising of many in Israel Luk. 2.34 Agreeable to that which Isay foretold of him long before namely that hee who was unto his Saints a Sanctuarie of safetie should be for a stone and stumbling blocke and for a rocke of offences to both the houses of Israel for a gin and a snare to the inhabitants of Ierusalem At which Many among them shall stumble and fall and be broken and be snared and be taken Isa 8.14 15. The which prophecie the Apostle fitteth to the Iewes Rom. 9.32 And as many stumble at this Corner stone so also at his Word and Gospell as the Apostle Peter speaketh 1 Pet. 2.8 The which as it is to the Iewes a stumbling blocke so unto the Greekes foolishnesse 1 Cor. 1.18 23. Yea not onely strangers and enemies but even many that follow Christ in an outward profession and boast themselves to bee his Disciples yet when hee preacheth high and holy mysteries of his spirituall union with his Church doe stumble and fall at this stone of offence and take occasion thereby to leave and forsake him Ioh. 6.60 66. Yea even his holy Apostles through naturall blindnesse did stumble at his heavenly doctrine as Peter when our Saviour foretold his passion Matth. 16.22 And all the rest when he taught them the unlawfulnes of being divorced unlesse in the case of adulterie Matth. 19.10 So when he taught with what difficultie rich men should bee saved they so stumbled thereat that they were astonished out of measure Mark 10.26 And thus when the Ministers of the word crosse mens corrupt humours and convince them of their sinnes they stumble at it and will not endure them and their Ministerie Moses is cast out of Pharaohs presence when hee delivereth Gods message faithfully Elias and Michaiah are counted Ahabs enemies when they deale plainly with him and tell him of his sinnes The Iewes will not endure Ieremie Ierem. 44. when hee crosseth their humour and challenge him to be a false Prophet who spake his owne word to them and not the word of the Lord. Herod goeth on smoothly a good while but when the Baptist reproved him for taking his brothers wife he stumbleth at this stone and is so incensed against him that hee must lose his head for it Thus also men make the word a stumbling blocke when they make it a Sanctuarie to secure them in their sinnes and countenance themselves in their wicked courses by wresting and mis-applying of the Scriptures So reprove some men for the abuse of the Sabbath shew them how God will blesse them that keepe it out of Isa 58. they quickly finde a stumbling block to make them sinne The Sabbath was made for man and not man for the Sabbath Tell wicked and voluptuous men who spend their whole life in sinfull delights that it will not hold out before God nor stand in judgement They reply What will you allow a Gentleman no recreation must man live without all delight The Scripture affords recreation then everie place of Scripture that allowes any recreation must be an Advocate to plead in defence of their voluptuous and wicked lives and all this tossing and canvassing of Scripture is not a note of more wit but of more wickednesse and neere acquaintance with the Devill Such mens tongues are set on fire of Hell and blowen by Satans stinking breath and when they have said what they are able they doe but make their sin more grievous their heart more hard God more angrie themselves more justly and more deeply accursed than before The third sort that make the word a stumbling blocke are they that refuse to heare it because it makes against their sinnes wherewith they are in love and discovers those sinkes of sin in their hearts which they cannot endure to be detected and laid open Amont 〈…〉 oderunt ridargu 〈◊〉 Aug. Confess lib. 10. cap. 13. They love the truth shining hate it reproving saith Augustine They like the shining of the Sunne but the discovering of uncleane corners they like not This is their greatest torment that they cannot heare the word but their sinnes must still be beaten at when men be thus minded surely their destruction and fall is neere 2. Observ 2 In the question I note that it is one thing to stumble and another to fall Some of these Iewes stumble and yet doe not fall The best may stumble the reprobate onely doth fall finally Thomas may doubt David may lust Peter may deny his Master Paul may for a while persecute the Church these bee dangerous slips and fals yet when the night is past and the light appeares they rise againe if their names bee once in the booke of life they can never be put out a S quispian elâ—◠〈◊〉 percat 〈◊〉 Deus â—t nemo â—ctorum perit Aug. de corrupt grat cap 7. If any of the elect perish then God is deceived but not any of them perisheth saith Austine b Ei si quispiam pereat tum vitio
and preserved when all meanes were past much more will he where the meanes faile not Thus the Holy Ghost reasons Rom. 8.32 He who spared not his owne Sonne but gave him for us all to death how shall hee not with him give us all things Quid negabit filus quidedet ut sit pater What will he deny his sonnes who gave himselfe to be their Father saith Cyprian which is an excellent comfort and incouragement for us for whom God hath wrought such extraordinarie and wonderfull things hee delivered us from Aegyptian darknesse a wonderfull worke from a Spanish Armado a wonderfull mercie from a Popish Powder-plot a wonderfull favour great and manifest tokens of love and such as ought to worke in us both faith to trust in him for smaller matters and grace to serve him with more obedience I wish it could not be said of us as it was of Chorazim and Bethsaida Matth. 11. Woe be to thee Chorazim c. for if the great wonders wrought for us had beene wrought for Heathens and Pagans they would long ere this time have both beleeved and repented There is yet a point or two God hath a love to the naturall branches Doct. 3 even when his hand is upon them Aug. Confess lib. 2. cap. 2. Percut is ut sanes occidis nè moriamur as Augustine speakes But the maine point is this Doct. 4 Though Gods children be sometimes farre gone in sinne yet shall they never be quite cast off Lot farre gone in incest Noah in chunkennesse David in adulterie and murther Manasses in idolatrie Peter to a deniall of Christ yet at last received againe The Prodigall far gone but at last comes home and his Father receives him againe the reason is Gods infinite mercie who rejoyceth more in shewing mercie than in doing justice as above And so I come from that part of the Chapter which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hortatorie to the Gentiles that they exalt not themselves to that which is propheticall to the Iewes that they may not despaire VERS 25. For I would not brethren Vers 25 that yee should be ignorant of this mysterie lest yee should be wise in your owne conceit that blindnesse in part is happened to Israel untill the fulnesse of the Gentiles be come in THe whole Prophecie reacheth to vers 33. The parts The maine proposition of it God will assuredly call the people of the Iewes in his appointed time vers 25. The reasons to prove it from vers 26. to vers 33. I know not better how to part this verse than into these two branches The one a deepe and profound doctrine viz. Blindnesse in part is come to Israel The other the attention craved and the way that is made to come unto it With this I begin The circumstances moving attention are 1. His kinde compellation Brethren 2. His affection and godly desire for them that they should not be ignorant 3. The depth and excellencie of his doctrine a mysterie 4. The use of that mysterie to keepe them from being arrogant wise and proud in their owne conceits I begin with the compellation Brethren A kinde and gentle speech intimating his love to them begging their love unto him and ministers this conclusion That men are most willing to learne of him whom they affect and love Doct. Therefore the Apostle writing to the Churches alwayes in the first place goes about to winne their hearts unto him by showing how dearely and tenderly hee loves them as Rom. 1.9 God is my witnesse whom I serve with my spirit in the Gospell of his Sonne that without ceasing I make mention of you alwayes in my prayers So to the Corinthians hee would win their love both by praying for them I wish you grace and peace from God the Father and from our Lord Iesus Christ and by thankfulnesse and joy of his heart that God had respected them I thanke my God alwayes on your behalfe 1 Cor. 1.3 4. To the Philippians Brethren I have you in mine heart Phil. 1.7 And God is my record how greatly I long after you all vers 8. To the Thessalonians What is our hope or joy or crowne of rejoycing are not even yee c. 1 Thess 2.19 20. Thus doe Gods Messenges endevour by love by prayer by taking paines towed the hearts of the people unto them that being in love with their persons they may give the better eare to their instructions and lessons The use is Vse 1 to teach us Ministers so to behave our selves that wee may win the love of that people whom wee teach But how Not by forbearing them in their sinnes not by applanding their ill wayes not alwayes by comming in a soft and still voice not by such faint reproofes as old Eli used to Hophni and Phinehas This is not well that I heare of you doe it no more but by praying heartily for you this should make you love us by preaching painfully unto you this should make you love us by living honestly among you this should make you love us by shewing you your sinnes this should make you love us by pulling you out of the fire this should make you love us not thinke us enemies because wee tell you the truth Gal. 4.16 but lovers and friends because wee shew you the way wherein you must walke we teach you those graces that you must cherish we name you those weeds which you must plucke up and those sinkes which you must cleanse and purge if you will be saved Secondly to teach you Vse 2 that your want of love to them makes you profit little by their paines Ahab will not be ruled by Micaiah nor heare the truth hee speakes because hee hates the man 1 King 22.8 Did you profit by them you would love them as the Galathians did Paul Gal. 4.15 you would have pluckt out your owne eyes to doe them good and be as sorrowfull for the losse of them as the Elders of Miletum were to part with the Apostle They wept sore and fell upon Pauls necke and kissed him gushing out with teares to heare the passionate words that came from him that they should see his face no more Act. 20.38 2. From the compellation note That the teacher and they that are taught should both live and love as brethren Doct. 2 Sometimes they are compared to a father and children 1 Cor. 4.15 Sometimes to a mother and her children Gal. 4.19 This love they should manifest first in praying one for another he for them as Paul Rom. 1.9 and they for him Ephes 6.19 Secondly by supplying the wants of one another He to minister things spirituall unto them and they things temporall unto him as the Apostle speakes 1 Cor. 9.11 Thirdly by a reciprocall and mutuall rejoycing at the well-fare of each other Hee must rejoyce when they doe well for what is our crowne and rejoycing c. 1 Thess 2.19 It is life to a Minister to see his people stand fast in
remember whence thou camest and like Iacob when he was growne rich with my staffe came I over this Iordan c. Gen. 32.10 Secondly the Gentile being like a wilde olive which hath the leafe and outward proportion of the right olive tree yet without fruit because it wants the inward forme and moisture gives us this observation Doct. That without the forme of a Christian which â—s the grace of Gods spirit there is no fruit wherewith God is pleased because till then whatsoever is done is sinne either for matter or manner as first not proceeding from a good sountaine from a good heart or not in a good manner in saith and out of a good conscience or not to a good end for the improvement of Gods honour or because there is some blemish in it because there is in it some staine and tincture of evill which is not done away in Christ untill they be renewed by the grace of justification according to the rule Rom. 14.23 Whatsoever is not of faith is sinne The best sacrifice of the wicked is abomination Prov. 15. and so I come from what they were wilde olives to shew what they are that is Engrafted for them and made partaker of the root and fatnesse of the olive tree Here note three benefits First Incision Secondly by whom God Thirdly how by his free calling and grace and what better are they now They were wilde and without fruit but now full of good fruits From whence note Though man before grace and effectuall calling were like a barren tree yet if God once call him and receive him to grace hee will bee fruitfull and full of good workes For warrant see Tit. 2.11 12 13. The grace of God hath appeared and bringeth forth in man these excellent fruits 1. Denying of all ungodly and worldly lusts 2. Sobrietie 3. Righteousnesse 4. Godlinesse Sobrietie in himselfe righteousnesse in respect of his neighbour godlinesse in respect of God 5. Expectation of a blessed hope the appearing of the mightie God and of our Saviour lesus Christ So 1 Thess 4.7 God hath called us unto holinesse and the reason is pregnant Who usoever God doth effectually call them hee had predestinate before and therfore they cannot chuse but bring forth many good workes as Paul Eph. 2.10 We are the work manship of God created in Christ Iesus unto god workes which God hath ordained c. And whensoever a man is effectually called then is it certaine that he shall be glorified as Rom. 8.30 And therefore such an one cannot but abound in good workes and be filled with the fruits of righteousnesse as the same Apostle speakes Rem 6.22 Being made servants unto God you have your fruit unto holinesse and the end everlasting life That a man may say as Salomon Eccles 11.3 If the clouds bee full they will poure forth raine upon the earth So of a man if he be called of God and sanctified by his Spirit and enriched with his grace he will resemble Titus the good Emperour who when hee had spent a day and done no good was wont to lament it in these termes O my friends O 〈◊〉 diem perduit I have lost a day Othniel will judge Elias plead Elisha build Nehemiah reforme Abigail releeve Zaccheus restore If the tree be once good it will bring forth good fruit if the ground bee once manured and tilled it will bring forth good corne Learne here to examine Vse whether you bee engrafted into the true stocke by any effectuall and powerfull calling if you beare not onely leaves but fruit if yee be filled with the fruits of righteousnesse to the glorie and praise of God Phil. 1.11 Yee were once darknesse but now light in the Lord walke as children of the light Ephes 5.8 See 1 Pet. 2.9 10 11. What those fruits are you may see in Zach. 8.16 17. These are the things that yee shall doe speake the truth execute judgement imagine no evill in your hearts and love no false oath for these be the things that I hate You may see Gal. 5.22 The fruit of the Spirit is love joy peace long suffering c. You may see it 2 Pet. 1 4 5 6. Flying the corruption in the world by lust joyne with your faith vertue with vertue knowledge c. Hence is that of our Saviour a good tree is knowen by his fruit if thou bee changed from a naturall to a spirituall man from a wilde olive to a true olive from a servant of sinne to a sonne of God shew it by your fruits But first let not your fruits bee like the apples of Sodome Cap. 48. mentioned by Solinus Secondly when you grow old give not over bearing fruit but bee as the Palme-tree Psal 92.13 and bring forth most fruit in the time of age Thirdly bring it forth all the yeare Religion and vertue must have but two seasons a spring time and harvest c. So I come to the second benefit a participation of the root Made partaker of the root The Gentiles by adoption into the Covenant became one Church with Abraham and the Fathers From whence may be inferred this point the old and new Testament to bee one the Church to bee one and sprung from one root but the point that I make choyce of is this When men have beene formerly sinfull Doct. and now reclaimed the Lord will thinke as well of them and make as much of them as any others Matthew a Publican a gatherer of toll and customes which kinde of people were for the most part unconscionable odious both to God and men but being once converted the Lord thinkes no worse of him but takes him neere himselfe and if hee have but twelve that hee loves and respects but twelve that he chuseth to be his Trumpetters hee shall bee one of them Acts 1.26 Paul once a persecutor that breathed nothing but threatnings desired nothing but to sucke the bloud of Gods Saints yet being once converted by a light from Heaven the Lord thinkes no worse of him for his former sinne but takes him neere to himselfe appoints him a chosen vessell to beare his name takes him up into the third Heaven fils him with abundance of revelation above all the rest God deales with sinners as the father of the prodigall Luk. 15. So soone as his sonne was comming when he was yet a farre off he ran to meet him and fell on his neeke and kissed him brought the best robe and a ring and killed the fat calfe Peccanti silio dat oscula non stagella vis amoris non vidit delicta sic curat filii vulnera nâ— forte cicatricem nè fortè filio naevum relinqueret Chrysol Serm. 3. c. Hee gives kisses not stripes to his offending sonne the force of love seeth not faults hee so healeth his sonnes wounds that hee might not by chance leave a scar or the least freckle in his sonne saith Chrysologus 1. From whence learne that whensoever
plea it selfe The branches are broken off that I might be grafted in It containes two members the one the disparagement of the Iew The branches are broken off the other the Gentile's proud conceit of himselfe that I might be grafted in I begin with the first They are called branches onely in respect of outward prerogatives from whence learne first That such branches as shall bee cut off are so like others that God onely can distinguish them Doct. A point manifest in that Parable Matth. 13.29 When the servant would have pluckt up the tares that were among the wheat Christ forbids him for this reason lest while you plucke up the tares you plucke up the wheat as not being able to distinguish one from another according to that of S. Augustine Deus nobis imperavit congregauonem sib reservavit separationem illâ—us est s â—parare qâ—inesâ—â—t errare Aug. ad virgin Faeliciam Epist 109. Quidam tenent paâ—â—ral sâ—athedâ—as ut Dugregem custodiant quidam ut suis honoribus serviâ—â—t Aug. ibid. Aug. contra Petilâ—anum lib. 3. cap. 55. God hath required of us the congregating hath reserved the separating to himselfe hee must separate who knowes not how to erre Who can distinguish S. Iude from the Traytour Iudas or Simon Peter from Simon Magus but onely Christ Some doe sit in the pastorall chaires that they may keepe Gods flocke some that they may serve their owne preferments saith the same Father Ibid. Iudas doth preach and baptize as well as Iude as the same Father speaketh There bee branches saith Ambrose according to present righteousnesse and there be some according to the fore-knowledge of God and none can distinguish them but God there bee branches which Christ hath planted and some which hee hath not planted and till God cut off the one and leave the other none can make a difference betweene them Our first parents have two children the one within the Covenant the other not yet so like hat none can distinguish them but God In one Arke Shem Ham and Iaphet none knowes who is in or who without grace but God In one wombe Esau and Iacob which is predestinate which not none knowes but God untill the great Shepherd come none can distinguish sheepe from goats untill the reapers come none can distinguish wheat from tares untill the Master of the house come none can distinguish betweene the vessels of honour and dishonour If you aske the reason why God suffers the branches that must bee cut off to grow amongst others I answer that it is for a two-fold reason 1. Because the coldnesse of devotion in the one should by an Antiperistasis stirre up zeale in the other as the wind striving to blow out the fire encreaseth the flame 2. That the glorie of the true branches might bee more illustrious and eminent Laus trâ—buenda Murenae non quod Asiam viderat sâ—d quod in Asia continenter vixerat Cic. Orat. pro Murena Murena is to be praised not because hee had seene Asia but because hee had lived continently in Asia saith Cicero Lots chastitie appeares more in Sodome than when hee lived in the mountaines Hence see how unsound they are who take upon them to determine Vse who is not of the Church and therefore separate themselves from us saying as Isa 65.5 Stand apart come not neere me for I am holier than thou I know not what to say of such but as Constantine said to Acesius a Novatian Bishop Erigito tibi scalam Acesi ut sâ—lus in coelum â—scendas Sâ—â—r Eccles Hâ—st lib. 1. cap. 7. A tendi â— zâ—zaenia triâ—â—â—uâ—e non attendu Set up a ladder for thy selfe O Acesius that thou alone mayst ascend up to Heaven If they leave us because we have faults by the same reason they must needs fly into Heaven for there is no place in earth for them Thou lookest to the cockle and the wheat thou regardest not When thou dividest thy selfe from hypocrites in the Church thou dividest thy selfe from the Church And in heterogene all bodies a member cur off perisheth O then forsake not the greene pastures Et membrum in hâ—â—erogâ—neis â—e rit â—bsâ—â—ssum because of the goats nor Gods house because of the vessels of dishonour nor Gods wheat because of the tares nor Gods net because of the bad fishes that are in it Rather follow the rule of S. Augustine against the letters of Petilianus a Tolera propter bonos commâ—xâ—â—onem â— alorum ne visles propter â—â—alos claritatem bonorâ—m Aug. Contra Petilâ—anum lib. 3. cap. 2. Beare with the mixture of evill because of the good lest thou violate the charitie of the good because of the evill b Nee propter mâ—los bonos deseramus sea propter bonos malos sâ—sserâ—mus Aug. contra Parmeâ—anâ—â— lib. 2. cap. 8. Neither let us forsake the good because of the evill but suffer the evill because of the good 2. If no man can distinguish the good from the bad learne first not to judge of another that is ill for hee may prove good nor of him that is good in shew for hee may prove ill nor of thy selfe that thou art happie because thou hast the outward privileges of true branches but seeke for the power of godlinesse in thine owne heart to sinde those graces whereby thine election may be sealed unto thee hearing the word Vse 2 fervencie in prayer meditation of heaven hungring after righteousnesse combating against the flesh now obedience love and a joyfull expectation of Christs comming to judgement in the clouds of Heaven Secondly the branches are broken off Observ 2 Therefore no people no Nation so farre preferred above others but sinne will bring them to naught and cut them off from God That all Nations have their fals and periods is granted by all but what may be the cause of their subversion the most be ignorant The Stoicke ascribes it to destinie Plato Pythagoras Meâ—bâ—d 6. Polyâ—ic lib. 5. cap. 1â— and Bodin to number Aristotle to an asymmetry in the body Copernicus to the motion of an imaginary encentrique Cardanus and the most part of Astrologians to starres and planets All these have groped in darknesse and being misse-lead with an Ignâ—â— fatuus have supposed with Ixion in the fable that they had found the true Iuno when it was but a cloud of palpable darknesse for if wee consult with the oracles of God we shall there finde that sinne is the cause why God falls out with his children turnes cities into ashes makes kingdomes but ludibria fortunae the mocking stocks of fortune c. But I am loth that it should be said of mee as it was of Micaiah That man doth not prophesie to us any good There is one point more Thirdly the branches are broken off God can no sooner cast a man downe but man is ready to tread upon him Observ 3 Its Iobs case who when he was cast downe and lay upon the earth
the true nature and condition of the corne as Abbatus against Tompson chap. 6. 4. Hypocrites and unbeleevers are so like to Gods elect and faithfull children that no man can distinguish them but God and amongst men they are accounted branches of Christs owne planting though they be not such It is the position of Gregorie c Aurum quod pravu Diabel persuasionibus sterni sient lutli poterit aurum antè oculos Dei nunquam fuit habitam quesi sanctitatem ante oculos hominum videntur omittere sed eam ante ocules Dei nunquan habucrunt Greg. Moral l. 34 c 13. Gold which is so by the wicked perswasions of the Devill may be trampled on like dirt which before Gods eyes was never gold had sanctitie as it were before mens eyes they seem to lose but before the eyes of God they never had it The which agreeth with that of S. Augustine d Sunt silt Dâ—i qui nendum sunt nobis sunt qua dicuâ—tur si â—à nobis neâ—a â—en sant Deo Aug. deco rep grat cap â— There are sons of God who are not yet so to us there are who are called the sons of God of us but yet are not so to God Of the former there is mention Ioh. 11.52 that he should die not onely for the Nation but together the children of God which were scattered of the other there is mention 1 Ioh. 2.19 They went out from us but they were not of us They be branches secundùm praesent em yustitiam non secandùm praescientiam according to present righteousnesse not according to fore-knowledge saith Ambrose 5. The faith of Gods children hath his degrees it is subject to shaking and may bee so hid and covered that it yeeld no comfort like the soule in a trance like the Sunne in an eclipse like a fire or candle under a a bushell like the Moone under a cloud I beleeve Lord helpe mine unbeleefe Peters faith is shaken but not lost Theophylact. in Luc. 22. Bellarm. de Rom. Pont. lib. 4. c. 3. Radix fidei in Petro vixit saith Theophylact. And Bellarmine quite contradicting himselfe saith That Christ in his ptayer for Peter obtained a twofold privilege The one Vt sidem nunquam amitteret that hee might never lose his faith which hee proves by the testimony of Augustine De corrept grat cap. 8. of Chrysostome Hom. in Mat. 38. of Theophylact. on Luk. 22. of Prosper Aquitanicus Of the calling of the Gentiles Booke 1. Chap. last These grounds being laid I come to the proposition viz. Man justified or man that hath true faith and grace can never finally nor totally fallaway can never perish eternally Note That no man ever hath sanctifying grace or justifying faith but the elect onely and the elect being once called can never fall and this you may safely build on these grounds 1. Vpon the immutabilitie of God Mal. 3.6 I am God and change not His purpose is unchangeable He changeth his workes Mutat opera non mutat consilium Aug. cons lib. 1. cap. 4. hee changeth not his counsell His gifts and graces are without repentance Rom. 11.29 and faith is the gift of God Now unlesse he that hath faith and grace should persevere then his gifts were not without repentance and it is a trifling cavill to say That God doth not deprive them of faith but they cast away faith Dcum non eripere sed bominem abjicere sidem For no man can cast away faith unlesse God withdraw his grace which he doth not from any of the elect For they are all kept by the power of God through faith unto salvation 1 Pet. 1.5 And therefore saith God Ier. 32.40 I will make with my people an everlasting covenant that I will never turne away from them to doe them good but will put my feare in their hearts that they shall not depart from me I have loved thee with an everlasting love Ierem. 31.3 and Whom he loves he loves to the end Ioh. 13.1 The second is laid downe by Calvin Inflit. lib. 3. c. 24. whosoever have true faith are elected before all time as Rom. 8.30 Whom he predestinated them he called whom he called them he justified and all the elect are committed by God the Father to the keeping and protection of God the Sonne All that the Father hath he gives unto me Ioh. 6.37 O Father thine they were and thou gavest them unto me Ioh. 17.6 Now if you make question how he keepes them see vers 12. All that thou hast given mee I have kept and not one of them is lost And Ioh. 6.37 All that commeth to mee from the Father I cast not away In this respect hee is called the true Shepherd that will suffer no man to plucke his sheepe out of his hands that gives his sheepe eternall life and will not suffer them to perish Ioh. 10.28 In Gen 31. Iacob saith to Laban that he had not wasted his substance but if any thing were rent and torne he made it good So doth Christ the good Shepherd if any of Gods sheepe bee stollen and lost hee redeemes them againe by his owne life laid downe for them If any be dead hee is like to the Pelican which as Augustine affirmeth In Psal 102. spils her owne bloud to heale them Nay there is not one whom God the Father hath commended to the keeping of God the Sonne but he will shew him to his Father and bee accountable for their soules at the day of judgement For hee will raise them up at the last day Ioh. 6.39 The third upon the sealing of this assurance unto mens consciences The Covenant is not only made Gen. 17.7 but also sealed and we have an earnest penny in this life Hee hath sealed us and given us the earnest of his spirit in our hearts 2 Cor. 1.22 Grieve not the spirit by which yee are sealed Ephes 4.30 The foundation of God remaineth sure 2 Tim. 2.11 After yee beleeved yee were sealed with the spirit of promise which is the earnest of our inheritance Ephes 1.13 Consider the word it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Chemnitius observes Exam. Concil Trident. part 1. signifies a pledge a seale a caution which stands for a part of the payed price and whereby there is credit made of the summe remaining to be paid To note that in regard that God unto all the elect hath made a promise of a Kingdome hee stands thereby indebted to them and because it is long a comming and Satan still urging them to doubt for the peace of their consciences and quietnesse of their mindes he hath left them a pawne and pledge so that hee hath not onely made a Covenant but hee hath set to his seale not onely so but he hath bound it with an oath that we might have strong consolation Heb. 6.18 nononely so but hee hath giuen us a pawne and that of no small value for it is his
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
drunkennesse he uncovered those thighes which he for six hundred yeares by sobrietie had covered saith the same Hierome Take heed of adulterie lest that open a gate for murther as it proved in David 2 Sam. 11. Take heed of disobedience lest God punish it by giving us over to our owne lusts Psal 81.12 Take heed of an unbeleeving heart lest God give us over to beleeve lies 2 Thess 2. Take heed of doing one sinne lest God punish thee by letting thee fall into another The particular sinne punished is contempt of the Gospell there is nothing that God punisheth sorer than contempt of the Gospell as vers 11. I come to the parties Israel that is by a metonymie the people of Israel that had the prerogatives and gifts above others Conclus Doct. The importunate clamour of sin will bring Gods hand to punish where his mercies have beene most abundant I may say of him as Seneca said of Augustus Paenas dat dum paenam exigit Sen. de Clement lib. 1. cap. 10. It is a grievous punishment to him to punish others and yet so clamorous is mans sinne that it inforceth him sometimes to whet his glistering sword and his hand to take hold of judgement and make his arrowes drunke with their bloud Deut. 32.41 It is a grievous paine for him to punish and therefore when hee goes to strike it comes with Ah and Alas Isay 1.24 and yet so clamorous is mans sinne that it will let God have no rest till hee become to Ephraim as a lion and a lions whelpe to the house of Iudah as he speakes Hos 5.14 It is most true which God proclaimes of himselfe He is mercifull slow to anger abundant in goodnesse Exod. 34.6 It is most true which the Prophet speakes of him The Lord shall stand as upon mount Perazim be wroth as in the valley of Gibeon that he may doe his worke his strange worke Isay 28.21 He is like unto Octaviue Would I knew not my letters Vtinam nescirem literas Suetonius in vito Octavii yet such is the importunitie of mans sinne that it may seeme to say unto God as Iacob said to the Angell I will not leave untill thou have punished this people God would not punish but they provoke him to destroy them saith Salvianus Deus noluit punire ipse extorquent ut pereant De providen li. 1. It deales with God as Dalilah did with Sampson Iudg. 16.16 importunes againe and againe untill that tender father whose bowels are rolled and turned within him turne angry Iudge to take revenge where he was wont to cherish And to give that Israel unto hardnesse of heart whom he was wont to embrace in the armes of his mercie and love Therefore is sinne sometimes said to smoake up to heaven sometimes to cry unto heaven as Sodomes sinne Gen. 18.21 I come to the use Come hither Ierusalem and learne Vse Though thou be the vine which Gods owne hand hath planted thy spirituall whoredomes importune the Almightie to fill thee with bitternesse and make thee drunken with wormwood Lam. 3.15 Come hither Sodome and learne Though thou be like the garden of the Lord and fruitfull like the vallies of Aegypt Gen. 13.10 yet thy uncleannesse importunes the Almightie to burne thee to ashes and turne thee into an Asphaltite lake to destroy thy inhabitants and all things that grow upon the earth Gen. 19.25 Come hither Babylon and learne Though thou be for greatnesse more like to a region than a citie for beantie the Lady of Kingdomes for prosperitie canst say of thy selfe I am and no other Isay 47.8 yet thy pride importunes the Almightie to turne thy pleasant palaces into places for dragons and ostriches a wildernesse for Satyres to dance in and for Zim and Ochim to lodge in Isay 13.21 Come hither Laodicea and learne Thy lukewarmnesse importunes the Almightie to spue thee out of his mouth Apoc. 3.16 And let us of this Land and Kingdome learne what though wee have Kings like David and Princes like to Iosiah Iudges like Othniel Lawyers like Elias Prophets like Elisha Governouts like the Centurion women like Abigail houses of learning beyond Najoh in Raniah yet all these cannot cover our heads in the day of wrath The pride of our hearts importunes the Almightie to deale with us as he did with Babylon the wantonnesse and loosenesse of our land importunes the Almightie to deale with us as he did with Sodome the idolatrie that hath got her selfe so many lovers and favourites importunes the Almightie to doe with us as with Ierusalem We have those that sweare and forsweare which makes God lay siege to the walls of our Cities till it devoure the stones and timber of it Zach. 5. We have those that rise early to follow drunkennesse which cals for a woe upon us Isai 28. We have those that prophane the Sabbath this importunes the Almighty to set a fire in our gates Ier. 17.27 Wee have those that are of the minde of Iulian that would root out the learned Carion Chron. lib. 3. Those that rob the house of God like Bremis in Propertius and say God is rich enough Those that muzzle the mouths of the oxen that tread out the corne and say with William the second having in his hand at the time of death the Bishoprickes of the Arch-bishop of Canterbury Winchester and Salisbury and twelve Abbeyes the bread of the Lord is sweet Those that rob God in tithes and offerings and therefore bring a curse upon the land Mal. 3. vers 8 9. It would grieve a heart of iron to thinke what multitudes and nests of vipers are bred amongst us who are like the wombe that beares them and make to totter reele the very pillars and foundations of that land kingdome that breeds them What then should our care be but to reforme these sinnes that are able to sinke whole townes and kingdomes The custome of swearing for because of oaths a land mourneth Ier. 23.10 Ignorance want of mercy want of truth for because of these the land shall mourne Hos 4.3 To labour for the suppression of all iniquity for that makes the earth to reele to and fro like a drunken man Isay 24.20 and let every man that loves our nation that loves our Church or Kingdome helpe with their hands if not with their prayers and the Lord be with us and grant good successe and so I come to the universality and reach of this punishment in respect of the subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part that is this obstinacie is not totall but partiall lies not upon every one but some only as Anselmus Ambrose referres it not to the number blinded but to the time that this blindnesse should last But that 's noted in the next clause of the mystery I take it to bee meant of the number as if he should say that even in the time of this generall obstinacy God did preserve some unto himselfe I conclude Doct.
the causes of it p. 57 Election a double act in it p. 58 Election described p. 122 Election nine fruits of it p. 124 Election six markes of it p. 422 Emulation double p. 219 Emulation how God provokes to it p. 221 End of God good in evill things p. 156 Enemies of the Church how to withstand them p. 90 Man before grace is an enemie to God p. 415 Three things proving naturaâ— men enemies to God p. 418 Not to bee familiar with Gods enemies p. 419 Gods esteeme of sinners after conversion p. 285 Our esteeme of men after conversion p. 286 Why God punisheth sin eternally p. 183 Some thought the world eternall p. 468 Wicked men requite Gods Prophets evill p. 102 God doth not evill that good may come of it p. 199 God workes good out of evill p. 208 Example of Gods judgements should warne us p. 335 What to learne from others examples p. 337 Execution of the decree of election p. 59 Experience should encourage us p. 358 Expostulation with God double p. 84 Eye three things that hinder it p. 164 F. FAith the certaintie of it p. 23 Faith the properties of it p. 24 Faith forseene no cause of eliction p. 60 Faith a fruit of election ib. Faith exhortation to labour for it p. 311 Faith distinguisheth men p. 315 Faith five benefits from it p. 316 Faith no privilege without it will doe good p. 434 The elect cannot finally fall away p. 14 76 319 320 360 Comfort to the Saints that they cannot fall p. 16 77 Fals of Gods children p. 17 How to be armed against the doctrine of falling away p. 77 Reprobates fall finally p. 206 Saints to bee humbled by their fals p. 207 Scriptures cleered that seem to allow Saints falling away p. 329 See Prophet Familiaritie betweene God and his children p. 85 Familiaritie with God how attained p. 86 Feare to offend God p. 317 Feare filiall and servile distinguished p. 318 Three things hinder from finding God p. 139 What should provoke us to follow others p. 223 To labour to bee such that others may follow us p. 226 Readinesse to forgive a signe of love to God p. 34 God onely can forgive sins p. 405 Foure reasons why God only can forgive p. 406 Fore-knowledge taken foure wayes in Scripture p. 48 Fore-knowledge different from election p. 49 Christians have God for their friend p. 416 Outward privileges without fruit nothing p. 11 Men after they are called are fruitfull p 282 Three qualifications of our fruit p. 284 G. GEntiles the fulnesse of them when p. 379 Faith the gift of God p. 60 Heaven the gift of God p. 62 Gifts of Ministers should be great p. 257 Gifts not to be proud of any p. 290 Gifts apt to pusse up p. 304 All the good we have is of gift p. 424 Glorie of God the end of election p. 56 Glorie to God from all things p. 474 Glorie how men should aime at it p. 475 Manichees hold two Gods p. 92 Comfort to Saints they have a God p. 106 God how hee hardens men p. 146 Sinne onely against God p. 406 How all things are of God p. 467 To give God the glorie of his goodnesse p. 202 God workes out of sinne a three-fold good p. 209 God gives not way to ill but he workes good out of it p. 420 Gospell to apply it to our selves p. 267 Gospell wee should live answerable to it p. 269 Gospell not spread over the world the second time p. 377 Gospell taken away fearefull p. 378 See Death Convert Grace how taken p. 124 Grace why God withdrawes it p. 149 Grace how God withholds it p. 159 Grace onely pleaseth God p. 282 Greatnesse inferior to grace in two respects p. 43 Great favours should assure us of lesse p. 359 See Acceptance All men naturally guiltie p. 438 H. HAppinesse of beleevers wherein p. 410 Happinesse wrong placed by Philosophers p. 411 See Assurance Hardnesse what meant by it p. 140 Hardnesse a complaint of it p. 142 Hardnesse three efficient causes of it p. 146 Hardnesse three things in it p. 151 Hardnesse of heart the parts of it p. 153 See God Two things notable in an Hart. p. 30 Who are hated of God p. 417 Difference betweene good and bad in hearing p. 165 To take heed to our hearing p. 169 Of care in hearing the word p. 256 See Profit God can preserve his people without help p. 471 Holinesse above greatnesse p. 43 Holinesse a fruit of predestination p. 73 See Blessed Signes of a vessell of honour p. 61 Ministers should honour their calling p. 251 Danger of those that seeke their owne honour in preaching p. 254 Hope what it is on p. 435. Former sinnes should humble us p. 279 Hungring after righteousnesse a signe of election p. 29 Hungring after righteousnesse five things in it ib. Hunger a definition of it ibid. I. A Mercie in evill times to be kept from idolatrie p. 108 They that fall to idolatrie God acknowledgeth not p. 110 See Bowing Jehovah what it signifieth p. 91 Three conclusions from the word Jehovah p. 92 Jewes conversion hopefull p. 264 407 Five privileges of the Jewes p. 294 Jews conversion proved p. 376 Jewes conversion not yet past p. 380 Jewes comming in what hinders it p. 381 Jewes the number that shall be called p. 383 Imputation See Righteousnesse Election immutable p. 56 God immutable therefore the elect shall not fall away p. 422 God hates and punisheth infidelitie p. 193 Infidelitie separates between God and man p. 309 The foulnesse of infidelitie in six things ibid. Infidelitie makes God angrie p. 348 Infidelitie the miserie of it p. 432 Minister Gods instrument p. 256 Intercession of Christ reconciles us p. 398 Judgements onely must not be preached p. 7 Judgements how to be freed from them p. 340 None can have glorie that are not justified p 73 What it is that justifieth us p. 134 K. GOd repayes wrongs in t e same kinde p. 182 Kingdomes their raines attributed to false causes p. 46 A great judgement to neglect the meanes of the knowledge of God p. 163 L. THree things in Christ that cannot bee found in the Law p. 181 Transgression of humane Lawes when it is sinne p. 406 Two things argue life in the soule p. 262 Vpon what ground we should live to God p. 396 Love to God a signe of election p. 34 Signes of love to God ibid. Motives to love Christians p. 88 Love of God should keepe us from sinne p. 345 Men are willing to learne of those they love p. 362 How Ministers should gaine love of people ibid. Mutuall love betweene Ministers and people in three things p. 364 M. MAlice See Vaine Manichees See God Care in using the meanes a signe of salvation p. 53 Wee are predestinated to the meanes as well as to the end p. 25 God workes good for his by unlikely meanes p. 213 Ministers must neglect no meanes to save the soules of their people
p. 271 Gods promises belong to posteritie p. 273 Some of any mans seed may be cast off p. 278 Our former vilenesse should keepe us from pride p. 279 Without true grace no fruit pleaseth God p. 282 All truly called become fruitfull ibid. Sinners converted well esteemed by God p. 285 Our rising by others falls must not make us proud p. 288 We must not be proud of any gifts p. 290 The Gentiles inferiour to the Iewes in many things p. 294 Everie sinne hath some plea. p. 296 None but God discernes true branches from false p. 299 No Nation so exalted but sinne will bring them downe p. 301 Men are ready to trample on the afflicted p. 302 Men are subject to be proud of gifts and graces p. 304 Men are apt to ascribe Gods gifts to their owne merits p. 307 Infidelitie separates between God and man p. 309 Man is the cause of his owne ruine p. 312 All our good of Gods meere mercie p. 314 Faith distinguisheth men p. 315 A good Christian must live in continuall feare p. 317 The faithfull cannot fall away p. 319 No outward privileges exempt sinners from punishment p. 332 Others examples must warne us p. 335 342 God fits his punishments to mans sinne p. 341 Gods bountie should make us loth to offend him p. 343 Not sufficient to have grace but to continue in it p. 347 Threats and terrours necessarie p. 348 No sinner so great but God will receive him if hee turne p. 351 God alters the course of nature for his childrens good p. 357 The experience of Gods former favours should worke assurance p. 358 Gods greater favours should assure us of the lesse p. 359 Gods children though they sinne shall not bee cast off p. 360 Men are willing to learne of those they love p. 362 Ministers and people should live and love as brethren p. 364 Weightie points should bee heard with greater attention p. 365 God would have none proud of that they enjoy p. 366 Other sins punished with hardnesse of heart p. 367 Sinne causeth punishment where mercies have abounded p. 369 In greatest revolts God preserves a Church p. 372 The Gospell though opposed shall convert the full number p. 378 None of the Iewes within the Covenant shall be lost p. 384 Man under sin in a miserable servitude p. 386 Deliverance from all miserie depends upon Christ. p. 390 Heaven must be gotten with violence p. 397 Christ alone reconciles sinners to God p. 398 God will performe all his promises p. 401 It is proper to God alone to forgive sins p. 405 God in forgiving sin takes it quite away p. 409 Man before grace is an enemie to God p. 415 They that receive not the Gospell are enemies to God p. 417 God workes good out of evill p. 420 In regard of Gods immutabilitie the elect cannot finally fall p. 422 God the Author of everie good gift p. 424 If we considered our selves wee would not judge our brethren p. 431 The estate of unbeleefe miserable p. 432 Iewes and Gentiles alike by nature p. 433 All hope depends upon Gods mercie in Christ p. 435 Many now in the state of sin shall finde mercie ibid. All men naturally guiltie of death p. 438 Gods elect shall onely finde mercie at the last day p. 440 Against universall grace p. 443 It is proper to the godly to admire Gods counsels p. 454 Wee must not curiously search into hidden secrets p. 458 Wee must search no further than the written word p. 462 God effects great matters in a short time p. 469 God is in nothing beholding to any creature p. 470 God can doe what ever hee will without any helpe p. 471 God proposed his glorie the end of all his workes p. 473 God expecteth glorie from everie thing he hath made p. 474 Man should doe nothing whereby God may not gaine glorie p. 475 Wee should chuse callings wherein wee may glorifie God p. 476 The End of the Contents Errata PAg. 14. lin 10. read consilium pag. 17. lin 17. read played p. 21. l. 3. dele Dauid p. 23. l. 10. dele that p. 25 l. 30. a fine read that all such l. 31. read the end p. 29. l. 17. dele it p. 34. l. 18. read the seventh signe p. 40. l. 7. read is our God p. 43. l. 9. read her doores p. 56. l. 24. read crueltie p. 58. l. 20. dele his p. 63. l. 4. that he may make and l. 17. read that there p. 103. l. 3. dele of pag. 106. lin 24. read lest thou shouldest pag. 108. lin 18. dele the. pag. 117. lin 7. read sound pag. 122. lin 27. read mercie That it is lin 28. dele p. 128. l. 10. read copies They and Aphorisme p. 130. in marg l. 17. read Causa causati p. 131. in marg l. 5. read mori non quia bene vixi sed c. p. 146. l. 23. read hardens his p. 151. l. 21. read God Not. p 156 l 26. read Counsell p. 158. l. 7. read formally sin l. 8. read good will p. 160. l. 16. read withdraw p. 164. l. 16. read a confluence of sinnes p. 178. l. 17. read Theseus out of the. l. 28. read goods p. 208. l 11. read An evill man pag. 254. l. 1. read the wire-drawing p. 275. l 4 read place Hereditarie p. 278. l. 24. read I have loved p. 291. l. 9. read doing evill pag. 303. l. 14. read their favours p 311. l. 5. read Isa 56. and Isa 58.13 14. p. 316. l. 22. read Simon Peter p. 317. l. 14. read pia solicitudo p. 334. l. 12. read an asymmetrie p. 375. l. 7. read this was not the. p. 378. l. 2. read in the clouds p. 431. l. 14. read an èye p. 434. l. 5. read the Apostle propounds p. 442. l. 19. read but â—ew p. 443. l. 20. read but that it is not p. 445. in marg l. 5. read gratiam p. 448. l. 21. read for that number p. 451. l. 18. read beleeve this is p. 458. l. 1 dele both and l. 6. read even to O Father p. 462. l. 28. read things hence we learne that the course p. 466 l. 1. read first given unto him p. 468. l. 16. read made and created p. 472. l. 16. read and waste us l. 17. read cruelties D. SUTTONS usuall Prayer before his Sermons OH most gracious and most glorious God before whom the Sun and the Moone become as darknesse the blessed Angels stand amazed and the glorious Cherubims are glad that they may cover and hide their faces as not daring to behold that incomprehensible greatnesse and that infinite goodnesse which thou art with what considence shall wee forlorne sinners be ever once able to appeare before thy all-seeing providence that terrible and angry countenance that sin-revenging justice of thine which is so fierce and terrible that it will shake the heavens melt the mountaines dry up the seas and make the tallest Cedars in Lebanon to tremble Good Lord where shall we hide
Like as the Hart desireth the brookes of water so thirsteth my soule after thee O God you are then blessed There be two things notable in an Hart saith Augustine on this Psalme First swiftnesse in running especially when she desires the soile Secondly when shee feeds shee kils a kinde of Serpent Aelian lib. 2. cap. 9. saith Aelian wherewith her mouth is so inflamed that shee cannot rest till shee have some water and shee is then more thirstie than before Serpentes tui vitia sunt occide serpentes intquitatu desiderabu avide sontem veritatis The fifth signe Thy Serpents are thy vices kill the Serpents of iniquitie and thou shalt more greedily desire the fountaine of truth 5. The conflict and combat betweene the flesh and the spirit whereby on the one side a man is drawen to sin on the other to obedience by the one hee is drawen against the tide and his owne carnall affection and by the other carried downe the streame with violence for naturally we all goe one way viz. the broad way and naturally wee all move to one point viz. destruction and naturally we all serve but one Master and that our common enemie and whatsoever the Spirit moveth the flesh abbors what the flesh suggesteth the Spirit forbids and this combat is in those that belong unto God I see another law in my members leading me captive to the law of sinne though in the inner man I delight in the Law of God Rom. 7.22 23. In the most regenerate the spirit lusteth against the flesh and the flesh against the spirit and these two are contrarie Gal. 5.17 which Hieronymus led by Origen understands of the literall and spirituall sense of Scripture Lyra and Dionysius Carthusianus of the difference of sence and reason as Bellarmine notes in his fifth Booke of the sence of sinne Chap. 15. But the true meaning is that in man regenerate be two principles of doing 1. The flesh whereby the regenerate being partly carnall is drawen to sinne And 2. The spirit whereby a man in part carnall is also in part regenerate and drawen to delight in things that be good Tundit mentem sluctus uterque tuam Either wave doth beat upon thy minde Hee is like a man in an Isthmus the waves of both sides doe beat upon him While the strong man keepes the house the things that he possesseth are in peace Luke 11.21 But when there commeth a stronger he casteth him out of his possession So that a man begins not to feele this combat till Christ come to lodge in him The people of Israellive reasonable quietly till they desire to goe three dayes journey in the wildernesse to worship God and then Pharaoh bids lay more worke upon them Exod. 5.9 Doest thou feele this fight betweene the Spirit and the flesh then surely this Spirit is in thee 6. The sixth signe New obedience and application of the heart to keepe conscienably all the Commandements of God as 1 Ioh. 2.5 He that keepeth the word of God in him is the love of God perfit indeed and hereby we know that wee are in him and by this are the children of God knowen and the children of the Devill he that doth not righteousnesse is not of God 1 Ioh. 3.10 Now this obedience must have three conditions 1. It must be totall both in respect of subject that is wee may not serve one with our lips and another with our heart 2. In respect of the object that is wee must not content our selves to mend many things with Herod but with David Psal 119.6 we must have respect unto all Gods Commandements 2. It must bee perpetuall not begin in the Spirit and end in the flesh as Gal. 3.3 not serve in youth and in age give over not bring forth fruit when they are young and grow barren in their age But they must be like those trees that be planted in the house of God Psal 92.19 that bring forth most fruit in their age and are fat and well liking Although the root under the ground bee dry and without moisture Quan vis arida sitradix sub terra pâ—chra coma sub coelo yet the branches under Heaven are goodly and beautifull In a race if a man run and then give over Neither shall his obedience deserve praise nor his patience a crowne Certè nec obedientia laudem nee patientia coronam Bernard Epist 129. Adfratres in Ercmo Scrm. 8. That Horace in his Booke of the Art of Poesie requires as a Decorum or a grace in his Tragoedian that S. Augustine prescribes as the rarest qualitie of a sound and godly Christian Principio medium medio nè discrepet imum That a bad conclusion doe not disgrace a hopefull beginning Religion and goodnesse must have but two seasons a spring time and a summer the least blast of Autumne or the least nipping of a winters frost they must not feele a good man in the deadnesse of Autumne casts not a leafe in the sharpnesse of winter loseth no moisture sap nor beautie for as it is to no purpose for a man to dig in a golden mine except hee continue so is it in this case It is the observation of Virgil in 1. of his Georgie That though the Sunne bee never so glorious at her rising yet if shee set in a cloud at night Quid cogitat humidus Auster Signa dabit It is a signe that foule weather will follow Looke to it then that your goodnesse bee not like the goodnesse of the men of Ephraim Hos 6.4 like the morning cloud or like the morning dew not like Dans Image not like Arislotles Lion not like Mandrabulus his Offering Plin lib. 8. ca. 16. Lucian Quintilianus not like Quintilians lazie Athenians good tolerable Orators at the first but meere wranglers in their latter dayes O let it never be said of you that the longer you learne the lesse you profit the longer you live the lesse good you doe the more time you have to doe good the worse you bestow it that the more yee grow in yeeres the lesse yee grow in knowledge 3. Obedience must bee grounded upon Gods word and performed conscionably because God commands it It must proceed from faith which will make a man goe thorow evill and good report 2 Cor. 6.8 And I will give you this marke to know it by it will make a man as conscionable of secret as of open sinnes as ready to serve God when there is no man to witnesse it as if all the world stood looking upon us It will make a man as loth to offend in his Chamber as in the Church or Market That is no obedience whereto a man is brought by feare of men and not by conscience wee must be like Ioseph Gen. 39.9 Pudet id facere in conspectu Dei I am ashamed to doe this wickednesse in the sight of God The seventh meanes is The seventh signe of our election
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
against a malignant Church Oâ—imus in malis malit am dâ—â—igi mus naturaâ— ercaturam odimâ—s qued seâ— it homo amamâ—s quod fecit Deus fâ—cit Deus bominem bomo pâ—ccalum August in Psal 139 Mediâ—us dâ—ligit aegâ—otum â—orbum odio hobâ—t Aug. de Teâ— pore Serm 148. that God would restraine their wrath and furie as doubtlesse Elias did here against Ahab and Iezabel So that wee observe the rule of Augustine we hate malice in evill men we love nature and the creature wee hate that which man made we love that which God made God maketh man man sinne And againe A Physitian loves the patient hates his disease Thus the words being plaine the first thing I observe is this The mutuall conference between the Prophet and his God one complaines the other answers Whence observe that There is a familiaritie betweene God and his children Doct. Our conversation is in Heaven said the Apostle Phil. 3.20 therefore he could not chuse but be familiar with God and how this familiaritie growes the Prophet tels Micah 6.8 Doe justly love mercie humble thy selfe this is to walke with God So did Enoch before the floud Gen. 5. he walked with God vers 22. So did Elias he talked familiarly with God the Lord questioning and Elijah answering what doest thou here Elijah and he answered I have beene verie zealous for the Lord c. 1 King 19.13 14. So was Abraham familiar with God Gen. 18.11 23. to the end So Moses sometimes tarried with God fortie dayes and fortie nights together Exod. 24.28 Sometimes the Lord talked with him face to face Exod. 33.11 And this is signified by many phrases in Scripture as that he will come into a man and sup with him Apoc. 3.20 That we are made neere unto God Ephes 2.13 That we are the habitation of God by the spirit vers 22. That wee are the temples of God 1 Cor. 6.19 Sometimes that we are his friends Ioh. 15.14 Sometimes his brethren sometimes that Christ and we are all one For he that sanctifieth and they that are sanctified are all of one therefore hee is not ashamed to call them brethren Heb. 2.11 And there is such a league and familiaritie that the Godly have a kinde of command over God as one friend of another Sometimes it appeares in staying his judgements as Genes 19.22 Hâ—ste thee away c. So God to Moses Let me alone that my wrath may wex hot Exod. 32.10 So when God purposed to destroy Israel Moses stood in the gap Psal 106.23 Sometimes to procure blessings Euseb Hist Eccleâ— lib. 5. cap. 5. Eusebius reports that when the Romans warred with the Germans and Sarmatians being undone for want of water the Emperour was informed that there were some in the Armie which were a Christian Legion that could command any thing they needed who being moved to give their assistance for the releefe of the Armie fell downe upon their knees and prayed upon which presently followed a terrible thâ—nder that destroyed the enemie and plentifull raine whereby the Armie was releeved in memorie whereof they were honoured with the name of Fulmâ—nea Legio i. The thundring Legion And not onely Christians but even old Heathens have had a familiaritie with their Gods as Plut rch reports in the life of Numa that Numa was alwayes with the Goddesse Aegeria though amongst the Phrygians Atte amongst the Bithynians Herodoâ—us amongst the Areadians Endiâ—ion haue familiarly parlied with their Gods So was Hyacinthus and Admetus with Apollo Sophoâ—les with Aesculapius Hesiodus Pindarus and Hippâ—litus who as often as he passed the sea the Oracle would utter this Heroicke Dulceiterum caput Hippoliti c. If you desire to know how wee may come to this familiaritie See Micah 6.8 where there are set downe three wayes to attaine it 1. Deaing justly 2. Loving mercie 3. Humilitie And Isidore Hee that will alwayes bee with God ought to pray often to read often Qui vâ—â—t sâ—mper esse cuâ— Diâ— debeâ— srequenter â—â—are frequenter leâ—â—re Isict de Sun mo Bâ—no lib. 3. cap 8. Vse of comfort The which may teach us to admire the happie estate of Gods children even then when in the hardest exigents in the height and rage of Fortunes malice they seeme to sit as widdowes without comfort mourning as orphans without hope lamenting as the rejectany off-scoure and impurest metall they seeme to bee washt and swept away without regard for even then they hold a sweet parley and pleasant conference with God their hearts are fixed upon their Maker their love is upon Christ their head and Christ he is in heaven and therefore they can feare no drowning O happy you that are godly when men oppresse you you may make your complaint unto God when they wrong you you may open your mindes unto God whatsoever you endure you may ease your hearts by telling your griefe unto God whatsoever you aske you may have it of God and here I might honour the godly above the wicked The worldling hath familiaritie with Mammon the other with God the wanton with his Dalilah the other with his God the Drunkard with Bacchus and his Priests and Knights the other with his God thou art more familiar with men he with God thou hast more countenance from men hee from God So I proceed to a second conclusion Elias stands up against Ahab and Iezabel in behalfe of Israel from whence the proposition is Prophets and good men must stand in the gap to defend the people of God from persecution So did Moses for Israel God had destroyed had not Moses stood in the gap Psal 106.23 And not only against persecutions of men but even against God himselfe As Ezek. 22.30 I sought for a man that might stand in the gap So did Phinchas Numb 25.11 Phinehas the sonne of Eleazar hath turned mine anger away from the children of Israel So did Abigail stand in the gap to turne away destruction from the house of Nabal 1 Sam. 25.34 As the Lord liveth except thou hadst hasted and met me there had not beene left unto Nabal by the morning light any that pisseth against the wall And they that hinder God himselfe from hurting can easily hinder man from destroying now God cannot destroy when his servants stand against him as Gen. 19.22 and Exod. 32.10 Let mee alone nay hee will not Genes 18. and most plainly Ierem. 5.1 Plutarch reports that at the sacking of Cities those houses which were built neere to any Temple of the Gods were never toucht when all the rest were ruinated and burned Such are the Prophets and good men even temples of God 1 Cor. 6. which procure immunitie and freedome from all dangers in the day of trouble which may bring us in love with good men and make us labour to get them amongst us that wee may say with Micah Iudg. 17.13 Now know I that the Lord will doe mee good c. But I will not dwell on this but come to
Christ In the fourth verse He hath chosen us in Christ At the fifth He hath predestinate us to be adopted through Christ At the sixth Hee accepted us in his beloved viz. in Christ At the seventh Wee have redemption through his bloud that is Christ At the eighth He hath abounded to us in all wisdome At the ninth He hath opened the mysterie of his will by him viz. Christ At the tenth Hee hath reconciled things in heaven and earth even in Christ Thus if we have any good it is from Gods mercy to us in Christ So if wee be in a happy blessed condition the beginning and whole progresse is of Gods favour as 1 Ioh. 3.1 Behold what love the father hath shewed on us that we should be called the sonnes of God If regenerate it is his mercy and courtesie Blessed bee God who of his abundant mercy hath begotten us againe unto a lively hope 1 Pet. 1.3 If a man have many good motions and desires and so be said to beginne well if hee hold out till the end of his dayes in holmesse and integrity till hee have the Crowne upon his head and the Garland in his hand and so be said to run well yet the Apostle rels us That it is not in him that willeth nor in him that runneth but of God that sheweth mercie Rom. 9.16 Therefore saith the Apostle That of our selves we cannot so much as thinke a good though but all our sufficiencie is of God 2 Cor. 3.5 so that-if it goe well with us if we please God live in his feare die in his favour say as Deut. 9.4 It was not for my sake but his love because he had a favour unto me I come to a second point Doct. It is faith whereby the branches of Christs planting are distinguisht from those that are cut off For first it makes them that have it full of good works meeknesse temperance c. 2 Pet. 1. the other are barren like the mountaines of Gilboa Act. 15.9 Secondly it cleanseth the hearts of those that have it others remaine uncleane and polluted in their owne menstruous bloud Thirdly faith makes those that have it bold and consident to come unto God Ephes 3.12 It makes them long for the approaching of the Sonne of God and to say with the Spouse Apocal. 22. Come Lord Iesus come quickly but they that want it and shall be cut off are afraid of it they cry to the hills cover us and to the mountaines fall upon us Apoc. 6.16 Fourthly it makes them to sigh and groane waiting for the redemption of their bodies Rom. 8.23 which is not but in such as have the first fruits of the spirit Fiftly it works obedience unto God It makes Abel to offer a better sacrifice than Cain and Enoch to please God Heb. 11.5 whereas they that want it cannot please God in any thing Heb. 11.6 They that have this excellent gift of God shall never be cut off nor fall away they that want it cannot escape the vengeance of eternall fire Now there is nothing else wherein they differ to looke to they are both alike Iude and Iudas Simon and Peter and Simon Magus in outward profession both alike in externall dignities both alike in riches both alike but there is one thing wherein they differ viz. faith The outside of the earth is all alike but some parts are more rich within because of the veines of gold and silver So are the outsides of men From whence learne to know Vse whether thou art one that belongest unto God or not one that shall be cut off In ipsâ distinguntur filii Dei à filiis Diaboli filii lucis à filiis tenebrarum or not that 's by thy faith In this the sonnes of God are distinguisht from the sonnes of the devill the sonnes of light from the sonnes of darknesse saith Augustine In this scrutiny and examination Aug de Tempore Serm. 53. take heed thou beguile not thy selfe with a dead and counterfeit saith and therefore for triall I commend unto thee Chrysostomes rule Faith is tried by works without works Fiâ—es probatur â—eâ—o â—a Chrys in 1 Thes 1. Hâ—m 1. Fâ—dâ—s â—lmilis eâ—t 〈…〉 tuto Châ—â—â—â—n 2 〈◊〉 3 Hâ—â—â—â—l 8. faith is like to a faire body void of life to a golden picture or statue saith the same Author The fruits whereby thou must examine it are 1. diligent hearing 2. prayer as in Rom. 5.1 2. If you have these thou hast a true faith and art a living branch if not it is a dead faith and thou art a brand provided for the fire And so I come to the Apostles exhortation Be not high minded but feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not pust in minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This feare saith Bezâ— is according to the Hebrewes the religious worship of God a godly care More â—ebraeâ— iâ— reugâ—â—â—â—â— Dâ—icâ—lâ—us pâ—o â—â—â—â—ludo not because they need doubt of Gods love but because they should feare to offend him that loved them so dearly Whatsoever is in the former part of the exhortation hath beene observed at the 18. verse and that which is in the second may be contained in this conclusion A good Christian must live in continuall feare to offend his God Doct. and in a continuall feare of falling into siune This is it whereto the Apostle exhorts his Philippians worke out your salvation with feare and trembling Phil. 2.12 and Peter his Iewes Pass the time of your dwilling here in feare 1 Pet. 1.17 and he whom Solomon blesseth Blessed is he that alwayes feareth Prov. 28.14 and he whom God will spare in the day of his wrath Malac. 3.16 17. It is not my purpose to explicate all the acceptions of feare being taken first for the whole worship of God according to the HeÌ„brewes as Beza and Marlorat so here Rom. 11.20 Secondly for obedience Give to every man his due feare to whom yee owe feare Rom. 14.7 Thirdly for true religion Is not this thy feare Iob 4.6 Fourthly for reverence and an awfull regard of God Serve the Lord with feare c. Psal 2.11 Nor to shew the divers kinds of feare some is filiall some servile and they differ thus Filiall feare proceeds from confidence and love of God The differences between filiall and servile feare servile feare from the accusation of sinne and sense of Gods wrath Secondly filiall feare shunneth the offending of God but not God himselfe servile is the shunning not of sinne but of the judgement due to sinne and consequently of God himselfe Thirdly filiall feare is joyned with the certainty of eternall salvation servile feare with the feare of eternall damnation The more curious difference of these two may be had from Thomas and Bonaventure noted by the Magdeburgenses Cent. 13. chap. 4. Nor of that other distinction of feare into naturall feare such as was in Christ Matth. 26.27 and distrustfull feare which is called the spirit of bondage
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
of quantitie but proportion yea for other mens sinnes And the Trent Councell g Sicut Christus passione sia satesecit pro peccatis ita nos satisfanendo patimur pro peccatis As Christ by his suffering satisfied for our sinnes so we by satissying suffer for our sinnes And yet when the Fathers speake dogmatically they affirme no such thing h Nec Deo benis factis placemur nec pro peccatus satu facimus Cypr. act Clerum plebem Ep. 8. Neither please wee God by our good deeds neither satisfie for our sinnes saith Cyprian And the Schoole-man himselfe faith thus i Baptizato non est injungenda satisfactio hoc enim est injuriam sacere Christi morti passioni c. Sum. 3. quaest 68. art 5. Satisfaction must not be enjoyned him that is boptized for this is to wrong Christs death and possion as if that were not a full and sufficient satisfaction for the sins of the baptized And Chrysostome speaking of Peter k Lego lachrymas satisfactionem non lego Chrysain Luc. 22. I read teares satisfaction I read not I need no more but that of the Apostle 1 Ioh. 2.1 If any man sinne wee have an advocate with the Father Iesus Christ and hee is the propitiation for our sinnes Or that of the Prophet Hee hath taken upon him the iniquitie of us all Isa 53.6 Or that of Paul He was made sinne for us c. 2 Cor. 5.21 Yea but saith l De Purgat lib. 1. cap. 11. Bellarmine If Christ satisfied for everre fault and punishment how comes it to passe that after sinne remitted in Christ we endure so many miseries and in the end die aut cur infantes baptizati aegroti moriantur or why are infants baptized sicke and die I answer him out of * Tract in Ioh. 124. Augustine 1. For the demonstration of deserved miserie 2. For the exercise of necessary patience 3. For the mending of unstable life so that it is castigatio non damnatio medicina non poena a chastisement not a condemnation a medicine not a punishment 4. For the demonstration of the workes of God But why is the punishment longer than the fault Hee answereth in the same place lest the fault should be thought small therefore when the fault is finished the punishment remaines My Conclusion is that of the Psalmist Psal 49.6 7 8. Though a man have multitudes of goods yet no man can red eme his brother nor pay a ransome to God it costs more c. There bee two other points The one from what Christ delivers that is intimated in this sinne death I will take onely the third By what Christ doth deliver from sinne and death Christ by his death upon the crosse hath delivered us from sinne and the curse Doct. A thing that was presigured in the Sacrifices for sinne in the time of the Law but was fulfilled in Christ when hee was offered upon the crosse so that he is the only Sacrifice for sinne as the Prophet speakes Isa 53.10 Therefore saith the Apostle He tooke the writing that was against us or the bill of debts which we owed unto God and nayled it to his crosse that is cancelled it and spoyled principalities and powers and triumphed over them upon the same crosse Audiat hoc haereticus qui Christum horntuem regat audiat Christianus Christum tam despicatum prose sactum and at peccator quid meritus sit hemo quam miser brmo quid passus Deus homo Let the heretique heare this who denies Christ to bee man let a Christian heare that Christ was made so despicable for his sake let a sinner heare what man deserved how miserable man is what God and man suffered saith Ferus He must dye betweene heaven and earth to note that he was Mediatour betweene heaven and earth Secondly on a tree because he would expiate sinne committed in eating the fruit of a forbidden tree Thirdly with hands reached out to shew that the way to his heart and mercifull love was open Fourthly with his feet nayled to the tree to shew that hee would not depart till wee were fully redeemed much like the Apostles phrase It pleased God by him to reconcile all things to himselfe and to sit at peace through the bloud of his crosse both things in heaven and things in earth Col. 1.20 Sangats Clristi est clavis Parad si litier Epist ad Dardonum I end with that of Hierome The bloud of Christ is the key of Paradise Marke yee here the nature of sinne Vse all the water in the sea cannot wash it the bloud of buls cannot wash it Hebr. 10.4 It is a passionate speech of Micah Wherewith shall I come before the Lord and bow my selfe before the high God shall I come with burnt offerings and calves of a yeere old will the Lord be pleased with thousands of rams or ten thousand rivers of oyle shall I give my first borne for my transgression even the fruit of my body for the sinne of my soule Micah 5.6 7. No no all the gold of Ophir cannot ransome it all the Fullers sope in the world cannot cleanse it all the water of Iordan cannot wash it all the fig-leaves in the garden cannot cover one sinne there is no salve but one and the ingredientrare The bloud of the Sonne of God Consider yee that make so small a reckoning of sinne it had beene better that you had never beene borne or that your mother had tyed a mill-stone about your neckes and drowned you in the sea than to dye with one sinne unwasht unpardoned How then dare yee be so bold to act that which can so hardly be pardoned or run on still upon score which can so hardly be paid or thinke that sinne to be light and small which cast the Sonne of God into so many fits and agonies which caused him to utter so many passionate prayers Let this cup passe from me which drove him to that holy despaire My God my God c. and at last put him to a shamefull and ignominious death 2. Vse 2 If our sinne were so great and Christ so good as to die for it that we might live then can we doe no lesse than spend in his service our whole life acknowledge our selves his in all dutie and service So the Apostle wisheth us 1 Cor. 6.21 Yee are bought with a price an high Price the Son of God bought with a price an invaluable and inestimable price the life of Iesus Christ with a price not corruptible as silver and gold but with the precious bloud of Christ as of a Lambe undefiled 1 Pet. 1.18 and what is the inference therefore glorifie God both in your bodies and in your soules He endured paine in his body whipping spitting scourging buffeting thornes nailes speares paine in his soule My soule is heavie unto death Matth. 26.38 therefore glorifie him in thy soule and thy body let thy hand feed
entertaine not embrace not his word are Gods enemies who must bee destroyed as appeares by the closure of the Parable Luk. 19.27 In Apoc. 11. it is one marke of Antichrist that hee shall make warre with Gods witnesses and put to death them that can shut the heavens vers 6. In Apoc. 12. there is mention of a Woman cloathed with the Sun and the Moone under her feet and upon her head a crowne of twelve Stars with this Woman they that made war are Dragons who cast venome on them that keepe the Commandements of God and have the testimony of Iesus Christ vers 17. There is a Text 1 Thess 2.15 16. that tels us of some who killed the Lord Iesus and their owne Prophets who forbid to preach that men might be saved and what is the reason that they might fill up the measure of their sinnes and what is their condition miserable they are enemies and the wrath of God is come upon them to the utmost And when Paul shewes how Alexander the Copper-smith was enemie to God and goodnesse and wishes Timothy to beware of him hee gives this as the reason of all he with stood our preaching sore 2 Tim. 4.15 And it stands with reason First Reason 1 while a man refuses and strives against the Gospell hee refuses the word and message of reconciliation 2 Cor. 5.19 And therefore continuing unreconciled stands still in the condition and state of an enemie Secondly Reason 2 he evill entreats the Ministers of the Gospell who are Legats and Embassadours sent to treat of peace and to desire reconciliation 2 Cor. 5.20 and therefore continues an enemie Thirdly Reason 3 the preaching of the word is Christs golden Scepter under which all his subjects must bee ranged it is the rod of his power The Lord shall send the rod of his power out of Sion Psa 110.2 By which all his sonnes and children must be corrected and tutoured It is Gods Law by which all that love him must be governed it is his easie yoke which all that be his must take upon them and beare Matth. 11.29 The Vse is Vse 1 First to condemne all Iewes Turkes Papists Vnderminers and Persecutors of the Church who though they thinke that they doe God good service yet in truth are enemies to God God loves his Word and Gospell as himselfe nay hee loves and respects the verie places where it is taught as Psal 87. The Lord loveth the gates of Sion more than all the dwelling of Iacob And the more he loves it the more hee hates the contemners of it Secondly Vse 2 if they bee Gods enemies wee are not to be their friends wee must not bee familiars with them for feare of infection when Israel was mingled with the Heathens that hated the Gospell they learned their workes Psal 106.35 They are like Iacobs Poplar rods like the two rivers in Mercator Axius and Aliacmon Mercat Magin Geograph like the two fountaines in Spaine whereof Maginus 1. Omnia injecta respuit refuses all that is cast into it 2. Omnia injecta sibi assimilat makes all things cast into it like to it selfe The danger is noted by Salomon Prov. 6.27 and by the sharpe speech of Iehu the Prophet to Iehosaphat who when Ahab askt him to joyne with him against Ramoth Gilead made this reply I am as thou art my people as thy people 2 Chron. 18.3 But what saith the Prophet Wouldest thou help the wicked and love them that hate the Lord therefore is Gods wrath upon thee 2 Chron. 19.2 Audi sabulam non sabulam Euseb Eccles Hist lib. 4. c. 20. Heare a fable not a fable saith Eusebius speaking of a young man whom Iohn the Evangelist commended to an ancient Bishop to be entred and instructed but falling into bad company was perverted as appeares in the Historie Therefore is the exhortation of the Apostle Wherefore come out from amongst them and touch no uncleane thing 2 Cor. 6.17 Love not those that love not God and his truth Thirdly remember how God for many hundred of yeeres hath beene enemie to these Iewes for contempt of the Gospell and punished them both with spirituall and bodily punishments and captivitie and for as much as wee professe our selves to be Christs subjects and servants Let us suffer no evill lusts to ruler and reigne in us otherwise we shall bee slaine before Christs face Luk. 19.27 Bruized with a rod of iron Psal 2.9 Never enter into this rest Heb. 3.11 And so I come to the third branch of their present condition which is either the scandall and offence which the Iewes take or the opportunitie that God takes to doe the Gentile good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your sakes For your sakes Because the Gentiles are accidentally the cause why the Iewes hate the Gospell and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as in vestram utilitatem cedit it fals out for your good saith Th. Aquinas on this place The first thing that I observe is how God workes good for the Gentile out of the Iewes sinne and contempt of the Gospell God never gives way to any evill Doct. but hee workes good out of it as vers 11. Secondly God works for his servants by contrarie and unlikely meanes ibid. Thirdly God takes all occasions to doe his people good ibid. I come from their present condition which I have shewed to be miserable enemies to their future condition which I shall shew to be hopefull They are beloved for the fathers sakes The Conclusions may be these 1. Doctrines The promises made unto godly fathers belong to their children also 2. Gods promises shall bee fulfilled to some of the children though not to all 3. Children of faithfull parents are holy and beloved for the promise made unto their fathers See vers 16. 4. God in his elect doth not consider what they deserve nor respect them according to their present unbeleefe but consider what hee hath promised to Abraham and to his seed Therefore we must not despaire for our salvation depends not on our deserts but upon Gods decree I come to a second reason VERS 29. Vers 29 For the gifts and callings of God are without repentance THe purpose of the Apostle is to prove Exposition that God loves this Nation and therefore will call them home The reason is drawen from Gods love which is immutable from Gods purpose which is unchangeable By gifts understand not all things that God gives unto man for some he takes away Take from him that one talent Matth. 25. But those which flow from the grace of election as remission of sinnes faith fanctification perseverance salvation By calling understand not externall and outward calling but the internall which is alwayes effectuall which is his calling according to purpose proper onely to those who were from eternitie elected and shall eternally be saved as Rom. 8. But it is said Gen. Object 6.6 The Lord repented that he bad made man And Ierem.
lawfull calling is the common good as members for the common good of the body be it politicke or naturall Therefore many perswade themselves that they have lawfull callings when they have none such as live by usurie carding dicing playing these have neither the Author God nor the end the common good Now in the right use of a calling consider foure things First that they make choyce of a calling which is lawfull and honest Secondly that they make choyce of a calling which is fit for them and they for it Epist Endoxio Rhâ—tori Nazianzene reports of the Athenians That when their youth came to bee of age fit for employment they permitted them to make choyce of such callings in which they saw them take most delight because those things best succeed which we undertake by natures guidance Thirdly hee that is fitted for many must make choyce of the best Art thou called being a servant care not for it that is Though thy calling bee meane and hard yet shake it not off but beare it patiently 1 Cor. 7.21 Fourthly leave it not without good warrant but I hasten to my conclusion Let everie man examine his calling at the Apostles rule 1 Cor. 7.24 Let everie man wherein he as called walke with God No calling is lawfull when the action pleaseth not God as 1 Cor. 10.31 By this I hope some will learne at last to give over their calling whereby they bring not honour but dishonour unto God Those that live upon usurie by dicing houses by penning and acting of playes let them all remember this mine heart trembles to thinke what calling these men have my soule wonders how they glorifie God in them I marvell how these make for a publike good how God is honoured a kingdome bettered the common good promoted by them I know not I beleeve not And so I come to the Cui who must have all this honour Him It was the proud speech of Sennacherib Have any of their Gods delivered the Nations out of mine hand Isa 36.18 taking the glorie of all victories unto himselfe None may challenge the glorie of any thing that hee doth or hath unto himselfe The glorie must not rest upon him that hath any good but must bee returned to him that gave it Now it is God that gives everie good thing that wee enjoy for Everie good and perfit gift comes downe from the Father of lights Iam. 1.17 FINIS The Table A. PArents greatnes cannot pâ—ocure acceptance for their children pag. 41 Account must bee given by Ministers for their peoples soules pag. 253 Workes of God admired by the godly p. 454. Christ an Advocate to all he died for p. 447 Wicked men think the godly out of favour because afflicted p. 10 Men are ready to afflict the afflicted p. 302 No outward privilege can exempt from Gods anger p. 12 God answers his peoples prayers p. 104 Why God doth not answer sometimes p. 105 Apostles of foure kindes p. 244 Apostles excelled in six things p. 245 Spirit of application a signe of election p. 26 Faithfull Preachers make application to their people p. 241 Application of Stories of others to our selves p. 242 Assurance of salvation may be had here p. 22 75 Assurance of salvation set downe Rom. 8. p. 24 Assurance Papists errour concerning it p. 38 Assurance beleevers happinesse by it p. 39 Attention great to weightie points p. 365 God takes sinne quite away in forgivenesse p. 409 God takes sinne away three wayes ibid. B. BAal what it signifieth p. 115 Baal the originall of it p. 116 Children may be saved that dye unbaptized p. 276 Everie wicked man base p. 44 All riches without grace is beggerie p. 236 God beholding to none p. 470 Christ died onely for beleevers p. 447 Why Paul saith hee was of Benjamin p. 19 How to know we benefit by the ordinances p. 243 Best See Punishment Holinesse makes blessed p. 13 What is due to God of his blessings p. 271 Wee should register Gods blessings p. 346 Blindnesse a punishment of unbeleevers p. 187 Blindnesse spirituall and bodily compared p. 188 Blindnesse spirituall freedome from it requires thankefulnesse p. 189 Boldnesse of sinne p. 297 Spirituall judgements set forth in borrowed terms and why p. 185 Bowing a token of subjection p. 115 Bowing before an Idoll idolatrte p. 117 Bowing the backe what p. 191 Bountie to Saints a signe of love to God p. 34 Bountie of God should keepe us from sinne p. 343 C. NO sinner so desperate but may bee called p. 264 What Calling wee should chuse p. 476 Why men are so prone to censure others p. 431 Certaintie See Faith Promises to godly parents belong to their children p. 272 What holinesse is traduced from parents to children p. 274 All the elect committed to Christ p. 14 Elect desire the comming of Christ p. 37 Wee are predestinate in Christ p. 52 No meanes to glorie but Christ p. 71 The Iewes conversion a little before the comming of Christ p. 381 All our deliverance by Christ p. 390 Evils of countries imputed to Christians p. 234 Foure signes that there are few members of the true Church p. 113 In greatest revolts God preserves his Church p. 372 Gods promises to keepe his Church p. 373 Combat betweene flesh and Spirit a signe of election p. 30 Comforts must 〈◊〉 bee concealed from the wicked p. 5 Comfort for Christians in all estates p. 87 Comfort to the elect that they have a God to goe to p. 106 See Fall Place Wicked might have much good by the company of good men p. 224 Motive to confesse sinne p. 408 The Gospell though opposed shall convert the Elect. p. 378 Pope made Iudge of controversies and why p. 81 The word written the Iudge of controversies p. 144 God when he pardons sinne removes the guilt and corruption p. 406 Covenant of God that the Saints cannot fall away p. 16 Al that are called Christians not in Covenant p. 17 The Iewes within the Covenant shall not bee lost p. 384 Two acts in the counsell of â—oâ— p. 54 Sinne cries for judgement p. 369 R probation no act of crueltie p. 56 Curse how wee are freed from it p. 394 D. LIving in sinne a state of death p. 261 Pelagians errour touching death in sinne p. 262 Gospell raiseth men from death p. 266 We are reconciled by Christs death p. 399 God defendeth his Church p. 90 118 Deliverance by Christ. p. 390 Despaire the evill of it p. 353 Mâ—anes of grace abused turne to destruction p. 168 Destruction from the best things of wicked men p. 177 Destruction to seeke life in the Law p. 181 Destruction not aimed at in Gods decree p. 200 Man the cause of his owne destruction p. 312 Donatists errour p. 353 Drowsinesse in the best Christians p. 350 E. EAre how needfull a member p. 169 Election not proved by outward privileges p. 12 Election nine signes of it p. 25 Election three things concerning it p. 56 Election
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