remember whence thou camest and like Iacob when he was growne rich with my staffe came I over this Iordan c. Gen. 32.10 Secondly the Gentile being like a wilde olive which hath the leafe and outward proportion of the right olive tree yet without fruit because it wants the inward forme and moisture gives us this observation Doct. That without the forme of a Christian which â—s the grace of Gods spirit there is no fruit wherewith God is pleased because till then whatsoever is done is sinne either for matter or manner as first not proceeding from a good sountaine from a good heart or not in a good manner in saith and out of a good conscience or not to a good end for the improvement of Gods honour or because there is some blemish in it because there is in it some staine and tincture of evill which is not done away in Christ untill they be renewed by the grace of justification according to the rule Rom. 14.23 Whatsoever is not of faith is sinne The best sacrifice of the wicked is abomination Prov. 15. and so I come from what they were wilde olives to shew what they are that is Engrafted for them and made partaker of the root and fatnesse of the olive tree Here note three benefits First Incision Secondly by whom God Thirdly how by his free calling and grace and what better are they now They were wilde and without fruit but now full of good fruits From whence note Though man before grace and effectuall calling were like a barren tree yet if God once call him and receive him to grace hee will bee fruitfull and full of good workes For warrant see Tit. 2.11 12 13. The grace of God hath appeared and bringeth forth in man these excellent fruits 1. Denying of all ungodly and worldly lusts 2. Sobrietie 3. Righteousnesse 4. Godlinesse Sobrietie in himselfe righteousnesse in respect of his neighbour godlinesse in respect of God 5. Expectation of a blessed hope the appearing of the mightie God and of our Saviour lesus Christ So 1 Thess 4.7 God hath called us unto holinesse and the reason is pregnant Who usoever God doth effectually call them hee had predestinate before and therfore they cannot chuse but bring forth many good workes as Paul Eph. 2.10 We are the work manship of God created in Christ Iesus unto god workes which God hath ordained c. And whensoever a man is effectually called then is it certaine that he shall be glorified as Rom. 8.30 And therefore such an one cannot but abound in good workes and be filled with the fruits of righteousnesse as the same Apostle speakes Rem 6.22 Being made servants unto God you have your fruit unto holinesse and the end everlasting life That a man may say as Salomon Eccles 11.3 If the clouds bee full they will poure forth raine upon the earth So of a man if he be called of God and sanctified by his Spirit and enriched with his grace he will resemble Titus the good Emperour who when hee had spent a day and done no good was wont to lament it in these termes O my friends O 〈◊〉 diem perduit I have lost a day Othniel will judge Elias plead Elisha build Nehemiah reforme Abigail releeve Zaccheus restore If the tree be once good it will bring forth good fruit if the ground bee once manured and tilled it will bring forth good corne Learne here to examine Vse whether you bee engrafted into the true stocke by any effectuall and powerfull calling if you beare not onely leaves but fruit if yee be filled with the fruits of righteousnesse to the glorie and praise of God Phil. 1.11 Yee were once darknesse but now light in the Lord walke as children of the light Ephes 5.8 See 1 Pet. 2.9 10 11. What those fruits are you may see in Zach. 8.16 17. These are the things that yee shall doe speake the truth execute judgement imagine no evill in your hearts and love no false oath for these be the things that I hate You may see Gal. 5.22 The fruit of the Spirit is love joy peace long suffering c. You may see it 2 Pet. 1 4 5 6. Flying the corruption in the world by lust joyne with your faith vertue with vertue knowledge c. Hence is that of our Saviour a good tree is knowen by his fruit if thou bee changed from a naturall to a spirituall man from a wilde olive to a true olive from a servant of sinne to a sonne of God shew it by your fruits But first let not your fruits bee like the apples of Sodome Cap. 48. mentioned by Solinus Secondly when you grow old give not over bearing fruit but bee as the Palme-tree Psal 92.13 and bring forth most fruit in the time of age Thirdly bring it forth all the yeare Religion and vertue must have but two seasons a spring time and harvest c. So I come to the second benefit a participation of the root Made partaker of the root The Gentiles by adoption into the Covenant became one Church with Abraham and the Fathers From whence may be inferred this point the old and new Testament to bee one the Church to bee one and sprung from one root but the point that I make choyce of is this When men have beene formerly sinfull Doct. and now reclaimed the Lord will thinke as well of them and make as much of them as any others Matthew a Publican a gatherer of toll and customes which kinde of people were for the most part unconscionable odious both to God and men but being once converted the Lord thinkes no worse of him but takes him neere himselfe and if hee have but twelve that hee loves and respects but twelve that he chuseth to be his Trumpetters hee shall bee one of them Acts 1.26 Paul once a persecutor that breathed nothing but threatnings desired nothing but to sucke the bloud of Gods Saints yet being once converted by a light from Heaven the Lord thinkes no worse of him for his former sinne but takes him neere to himselfe appoints him a chosen vessell to beare his name takes him up into the third Heaven fils him with abundance of revelation above all the rest God deales with sinners as the father of the prodigall Luk. 15. So soone as his sonne was comming when he was yet a farre off he ran to meet him and fell on his neeke and kissed him brought the best robe and a ring and killed the fat calfe Peccanti silio dat oscula non stagella vis amoris non vidit delicta sic curat filii vulnera nâ— forte cicatricem nè fortè filio naevum relinqueret Chrysol Serm. 3. c. Hee gives kisses not stripes to his offending sonne the force of love seeth not faults hee so healeth his sonnes wounds that hee might not by chance leave a scar or the least freckle in his sonne saith Chrysologus 1. From whence learne that whensoever
the true nature and condition of the corne as Abbatus against Tompson chap. 6. 4. Hypocrites and unbeleevers are so like to Gods elect and faithfull children that no man can distinguish them but God and amongst men they are accounted branches of Christs owne planting though they be not such It is the position of Gregorie c Aurum quod pravu Diabel persuasionibus sterni sient lutli poterit aurum antè oculos Dei nunquam fuit habitam quesi sanctitatem ante oculos hominum videntur omittere sed eam ante ocules Dei nunquan habucrunt Greg. Moral l. 34 c 13. Gold which is so by the wicked perswasions of the Devill may be trampled on like dirt which before Gods eyes was never gold had sanctitie as it were before mens eyes they seem to lose but before the eyes of God they never had it The which agreeth with that of S. Augustine d Sunt silt Dâ—i qui nendum sunt nobis sunt qua dicuâ—tur si â—à nobis neâ—a â—en sant Deo Aug. deco rep grat cap â— There are sons of God who are not yet so to us there are who are called the sons of God of us but yet are not so to God Of the former there is mention Ioh. 11.52 that he should die not onely for the Nation but together the children of God which were scattered of the other there is mention 1 Ioh. 2.19 They went out from us but they were not of us They be branches secundùm praesent em yustitiam non secandùm praescientiam according to present righteousnesse not according to fore-knowledge saith Ambrose 5. The faith of Gods children hath his degrees it is subject to shaking and may bee so hid and covered that it yeeld no comfort like the soule in a trance like the Sunne in an eclipse like a fire or candle under a a bushell like the Moone under a cloud I beleeve Lord helpe mine unbeleefe Peters faith is shaken but not lost Theophylact. in Luc. 22. Bellarm. de Rom. Pont. lib. 4. c. 3. Radix fidei in Petro vixit saith Theophylact. And Bellarmine quite contradicting himselfe saith That Christ in his ptayer for Peter obtained a twofold privilege The one Vt sidem nunquam amitteret that hee might never lose his faith which hee proves by the testimony of Augustine De corrept grat cap. 8. of Chrysostome Hom. in Mat. 38. of Theophylact. on Luk. 22. of Prosper Aquitanicus Of the calling of the Gentiles Booke 1. Chap. last These grounds being laid I come to the proposition viz. Man justified or man that hath true faith and grace can never finally nor totally fallaway can never perish eternally Note That no man ever hath sanctifying grace or justifying faith but the elect onely and the elect being once called can never fall and this you may safely build on these grounds 1. Vpon the immutabilitie of God Mal. 3.6 I am God and change not His purpose is unchangeable He changeth his workes Mutat opera non mutat consilium Aug. cons lib. 1. cap. 4. hee changeth not his counsell His gifts and graces are without repentance Rom. 11.29 and faith is the gift of God Now unlesse he that hath faith and grace should persevere then his gifts were not without repentance and it is a trifling cavill to say That God doth not deprive them of faith but they cast away faith Dcum non eripere sed bominem abjicere sidem For no man can cast away faith unlesse God withdraw his grace which he doth not from any of the elect For they are all kept by the power of God through faith unto salvation 1 Pet. 1.5 And therefore saith God Ier. 32.40 I will make with my people an everlasting covenant that I will never turne away from them to doe them good but will put my feare in their hearts that they shall not depart from me I have loved thee with an everlasting love Ierem. 31.3 and Whom he loves he loves to the end Ioh. 13.1 The second is laid downe by Calvin Inflit. lib. 3. c. 24. whosoever have true faith are elected before all time as Rom. 8.30 Whom he predestinated them he called whom he called them he justified and all the elect are committed by God the Father to the keeping and protection of God the Sonne All that the Father hath he gives unto me Ioh. 6.37 O Father thine they were and thou gavest them unto me Ioh. 17.6 Now if you make question how he keepes them see vers 12. All that thou hast given mee I have kept and not one of them is lost And Ioh. 6.37 All that commeth to mee from the Father I cast not away In this respect hee is called the true Shepherd that will suffer no man to plucke his sheepe out of his hands that gives his sheepe eternall life and will not suffer them to perish Ioh. 10.28 In Gen 31. Iacob saith to Laban that he had not wasted his substance but if any thing were rent and torne he made it good So doth Christ the good Shepherd if any of Gods sheepe bee stollen and lost hee redeemes them againe by his owne life laid downe for them If any be dead hee is like to the Pelican which as Augustine affirmeth In Psal 102. spils her owne bloud to heale them Nay there is not one whom God the Father hath commended to the keeping of God the Sonne but he will shew him to his Father and bee accountable for their soules at the day of judgement For hee will raise them up at the last day Ioh. 6.39 The third upon the sealing of this assurance unto mens consciences The Covenant is not only made Gen. 17.7 but also sealed and we have an earnest penny in this life Hee hath sealed us and given us the earnest of his spirit in our hearts 2 Cor. 1.22 Grieve not the spirit by which yee are sealed Ephes 4.30 The foundation of God remaineth sure 2 Tim. 2.11 After yee beleeved yee were sealed with the spirit of promise which is the earnest of our inheritance Ephes 1.13 Consider the word it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Chemnitius observes Exam. Concil Trident. part 1. signifies a pledge a seale a caution which stands for a part of the payed price and whereby there is credit made of the summe remaining to be paid To note that in regard that God unto all the elect hath made a promise of a Kingdome hee stands thereby indebted to them and because it is long a comming and Satan still urging them to doubt for the peace of their consciences and quietnesse of their mindes he hath left them a pawne and pledge so that hee hath not onely made a Covenant but hee hath set to his seale not onely so but he hath bound it with an oath that we might have strong consolation Heb. 6.18 nononely so but hee hath giuen us a pawne and that of no small value for it is his
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
but beloved after their conversion Concerning the Gospell Some give this sense If a man should judge of them by their persecution of the Gospell he could hardly hope for their conversion yet in regard of election and promise wee must doe it But it will appeare more plaine if you consider the next clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your sakes that is The Gentiles are by accident the cause why the Iewes hate the Gospell Quia â—nim Iudaei visebant Gentes Evangel um ans plecti idâ—o mâ—litiosâ— Evangeliis abjiciebant For because the Iewes saw the Gentiles did embrace the Gospell therefore did they maliciously cast away the Gospell Now if you will know why they are enemies the text gives two reasons First from the occasion not given but taken to wit the Gospell which they refused Secondly the end that the Gentiles by their unbeleefe might enter in If you would know why there is hope of their receiving there be also two reasons First their election unto life Secondly Gods promise and covenant made with their fathers both immutable Lastly how are they beloved for the fathers sake 1. Not for their fathers merits as Lyranus thinks Non propter merâ—â—a patrum on Rom. 11. 2. Nor because that after their conversion the Lord shall put them in minde of their fathers as Ambrose thinks Non quia sequuntur patrum sidem 3. Not because they follow the faith of their fathers as Origen thinkes for that is true of beleeving Gentiles also But they are beloved for the fathers sake that is for the promises made to their fathers as Tolet and the ordinary glosse Propter promissiones Patribus factas because they are descended of those parents to whom God made that covenant Gen. 17.7 I will be the God of thee and of thy seed Hence arise two questions 1. Quest. 1 Can one and the same man be both enemie and friend beloved and hated of God Yea Answ Paul before his conversion was loved in regard of election for Gods love was the impulsive cause of his election yet an enemie to God in persecuting his Church which whosoever doth persecute doth persecute Christ Saul Saul why persecutest thou mee c. Act. 9.4 Thus Christ is said to give his life for his friends Ioh. 15.13 and Rom. 5.10 to reconcile us when we were enemies So the elect are by nature children of wrath and enemies and yet friends and beloved before grace and sanctification because by the mercy of God they are from eternitie chosen and beloved in Christ 2. Quest. 2 If any one be beloved for the fathers sake then a man may be converted and called by reason of and for his fathers merits and so every man lives not by his owne faith The argument is not good Answ For first regeneration comes not by succession but proceeds from grace Secondly children of faithfull parents are not accepted to eternal life for their parents faith but must beleeve themselves and be saved by their owne faith as Habac. 2.4 Lastly in that the Iewes are beloved for their fathers sake as Salomon was never wholly deprived of Gods Spirit and favour for Davids sake 2 Sam. 7.14 15. It proceeds not from their workes or persons but from Gods gracious and everlasting Covenant which is the root and fountaine of it For the summe of his Covenant is this I will bee their God and the God of their seed And some there must bee to whom this Covenant is made and that some is beloved for the Covenants sake The parts are two The parts The present condition of that Nation miserable enemies as concerning the Gospell The future condition what they shall be that is hopefull Beloved for the fathers sake In the former observe 1. Their miserable condition enemies 2. Whereby this appeares by their contempt of the Gospell 3. The offence and scandall the Gentiles for your sakes I begin with the condition enemies This is the condition of man before grace and without the favour of God Man before grace is enemie to God Doct. Therefore the Apostle speaking of the converted Ephesians saith that naturally and before grace they were children of wrath as well as others Whatsoever is their state now their hope now their privilege now that they are engrasted into Christ yet before that time they were children of wrath as well as others Ephes 2.3 In Rom. 5.10 Before we were reconciled by the death of his Sonne wee were enemies In Col. 1.21 While our mindes are set on evill workes wee are enemies while our mindes are on the earth and our affections to the things of the world we are enemies for the love of the world makes us enemies to God Iam. 4.4 If the world should love us Si mundus nos deligeret diligendus non esset Aug. â—e mundi venitate cap. 1. wee should not love it saith Augustine Hence is it that wee are reconciled to God Who are reconciled but enemies That we are set at peace with God by the crosse and bloud of his Sonne to note That before the peace was concluded we were enemies The reason Reason Till the time that God give grace man doth nothing but sinne his best actions are sinne and this sets God and him at oddes Let Paul be witnesse Rom. 14. ult Whatsoever is not of faith is sin Be witnesse Salomon His prayer is abhomination Prov. 15.8 First Vse 1 to teach unregenerate men to see their owne miserable condition and danger wherein they live Gods enemies The Lord will make warre with them and if they obtaine not a peace destroy them for ever Hee will send the host of Angels to destroy the great Host wherewith he shakes Kings and Kingdomes Ioel 2.25 Secondly Vse 2 it shewes the happinesse of all that are sanctified they are no more enemies but friends not servants but sonnes not strangers but heires they are no more children of wrath but of the promise they fight not against God but for him they are christened by his name Christians fight his battels Christs Souldiers receiving the Sacraments dwell in his house the Temple of his Spirit have already the earnest penny of their inheritance and after the conflict shall have a crowne of glorie O then study to be at peace with God labour to bee friends with God let your tongues praise him your lives please him your soules rejoyce in him your hands fight for him so shall you be blessed of him and invested into that Kingdome where shall be life that never dieth love that never cooleth beautie that never fadeth a crowne that never withereth God grant us all to weare it I come to the argument whereby it appeares that they are enemies Contempt of the Gospell Concerning the Gospell All men Doct. during the time that they receive not the word but resist and withstand the course and preaching of it are Gods enemies and hated of him Those that submit not to his Scepter that is
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
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
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
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
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.
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
18.10 If they sinne I will repent of the evill that I thought to doe unto them I answer out of Th. Aquinas Answ Sicut Dominus irasci dicitur non quia in Deo est passio irae sed quia ad modum irati se habet quantum ad punitionis effectuÌ„ Ità pâ—nitere dicitur non quia est in Deo commutotio poenitentiae sed quia ad modum pâ—nitentie se habet dum mutat quod secerat Tho. Aquin. in Rom. As the Lord is said to be angrie not because the passion of anger is in God but because he behaves himselfe like one that is angrie so farre as concernes the effect of punishing So is he said to repent not because a change of repentance is in God but because hee is like one that repents whilst he changeth what he had done So then it stands good That God loves this Nation How doth it appeare By his election as concerning election they are beloved What if they be Then they must be glorified What then Before glorification they must bee effectually called therefore wee are not to doubt of their conversion The first may be a conclusion of infinite comfort to the elect of God That in regard of Gods immutabilitie in all his purposes Doct. none of his elect can wholly or finally fall or possibly be damned A point that may bee enforced 1. Reason 1 From Gods covenant and seale 2. Reason 2 From Gods immutabilitie 3. Reason 3 From Gods care in commending them to be kept by God the Sonne c. First The markes of election then labour to secke the certaine markes of election 1. Love to the meanes of salvation 2. The spirit of supplication and prayer 3. Thy weaning and estranging from the world and minding of heavenly things 4. Hungring and thirsting after righteousnesse 5. Love to God to the brethren to the messengers of God 6. A longing for the comming of Christ And if thou finde these I shall admire thy happinesse whatsoever sorrow griefe want meannesse thou endure here thou shalt bee honoured of God hereafter though thou be like Lazarus in Fulgentius c. To proceed in this Text a little further I observe in it 1. The Author and Donor of all heavenly gifts God 2. The nature of it and the propertie we have it in it is a gift 3. The qualitie and condition of heavenly graces and gifts they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance The first that they are gifts gives this observation Man is not beholding to himselfe for any thing that is good in him In mee dwels nothing that is good saith the Apostle Rom. 7.18 It was the speech of S. Augustine Si quid adverteris quod rectè displiceat in eo ego ipse conspicior Aug. ad Paulin Epist 32. If thou considerest any thing which may truly displease in it I my selfe am beheld No man is beholding to himselfe for himselfe for he neither made nor doth hee maintaine and keepe himselfe Hee is not beholding to himselfe for skill in arts and trades for Nemo artifex nascitur No man brought that into the world with him He is not beholding to himselfe for being a Christian for Christianus fit non nascitur A Christian is made not borne so To use the words of S. Hierome Epist ad Laetam Hee is not beholding to himselfe for his wealth and riches Beware that thou say not in thine heart My power and arme hath got me this abundance Deut. 8.17 Hee is not beholding to himselfe for the value of one haire of his head for hee cannot make an haire white or blacke Matth. 5.36 Thou art created healed saved what of these O man hast thou of thy selfe And therefore man in Scripture is ever described by titles of frailtie and weaknesse Crearis sanaris salvaris quid horuÌ„ tibi O homo ex te importing unabilitie to doe any good for himselfe But that which the Apostle principally termes a gift and calling is grace faith and eternall salvation to all beleevers but this I shall meet in the next place for this time let everie man learne 1. That whatsoever good he enjoyes for body or soule be it temporarie or eternall is a meere gift so the Apostle 1 Cor. 4.7 What hast thou that thou hast not received 2. Learne to know and when thou knowest bee thankfull to him that gave it and say in the Spouses phrase Not unto my selfe O Lord not unto my selfe but to thy name give the praise And so I come to the Author of these gifts and callings God God is the giver of everie good thing that we have Everie good and perfect gift comes downe from the Father of lights Iam. 1.17 Begin with things temporall wealth is the gift of God Beware that thou say not in thine heart my power and the strength of mine hand hath prepared me this abundance But remember the Lord thy God for it is hee that giveth thee power to get substance Deut. 8.16 17. Health is the gift of God He hath smitten us and he will heale as hee hath wounded and he will binde us up Hos 6.1 I make whole and none other Deut. 32.39 Peace is the gift of God therefore is hee called the God of peace 1 Thess 5.23 and God is not the author 〈…〉 but of peace 1 Cor. 14.33 Children are the gift of God For children and the fruit of the wombe are a gift and inheritance that commeth of the Lord Psal 127.4 Learning is the gift of God God gave to Isay the tongue of the learned Isa 50.4 Come to blessings spirituall In generall Blessed bee God even the Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ Eph. 1.3 In particular Hee hath chosen us vers 4. adopted us vers 5. made us acceptable in his beloved vers 6. forgiven us our sinnes by the redemption of Christ vers 7. given us wisdome and understanding vers 8. opened to us the mysterie of his will vers 9. If I could repeat unto you all the blessings which Gods people enjoy I should still finde them derived from this fountaine Should I speake of faith It is the gift of God yee are saved not of your selves but by faith which is the gift of God Ephes 2.8 Should I speake of our victorie over sinne and death it is the gift of God Thankes be to God who giveth us victorie through our Lord Iesus Christ 1 Cor. 15.57 Should I speake of strength under affliction Vnto you it is given that yee should suffer affliction it is the gift of God Philip. 1.29 Should I speake of understanding the secrets of the Gospell To you it is given to know the secrets of the kingdome of God This also is a gift Matth. 13.11 Should I speake of the end and complement of all happinesse eternall life this also is meerely a gift The gift of God eternall life through Iesus Christ