him in his members thy tongue blesse him for his mercies let it rouze up thy drooping soule like Davids tongue Psal 103. Praise the Lord O my soule and all that is within me praise his holy name Let us ever be singing that Magnificat of Marie My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour for hee that is mightie hath done great things for us and blessed bee his name And so I come to the action or office He shall turne away iniquitie from Iacob But yet there is a point in the verie word which is here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui eripiet that shall snatch them as it were out of some danger Aquinas proposeth that place in Amos 3.12 As the Shepherd takes out of the mouth of the Lion two legs or a peece so shall the children of Israel be To give a double note 1. That but a small part of the world shall bee delivered from hell and death as vers 5. The Vse is Vse The more earnestly must wee labour and the more paines must we take to be of that number and if wee will not faile learne foure lessons perfitly 1. That the ordinary pace which men goe will never bring us thither 2. Learne the way to Heaven perfitly 3. When thou knowest the way then mend thy pace 4. Cast off the luggage and burdens that hinder thee as 1 Cor. 9.24 I come to the second Conclusion This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that shall deliver by pulling snatching affords this point Doct. That heaven must be got with violence much hardnes Therefore is the whole way to heaven a continuall battell marching aray or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife Luk. 13.24 And when Paul was almost there then hee hath fought the good fight 2 Tim. 4.8 And the Apostle Heb. 12.4 There must be resisting unto bloud many a troublesome day must a man see in many an hot skirmish must he fight many sore and sowre strokes a man shall feele many a strait way a man must passe before he see God in glorie The difficultie ariseth partly from the nature of the way to heaven and hard to be found amongst so many by-paths and amongst so many false lights and deceitfull Pilots every one crying this is the way that many a poore soule not knowing which way to take goes on in none My best direction is that of Ieremie chap. 6.16 Aske for the old way which is the good way walke in that and yee shall sinde rest unto your soules 2. From the travellers in this way who are the greatest hinderances unto themselves some by lingring and deferring the time before they set forward who are like the sluggard Prov. 19.24 forgetting both the shortnesse of their life and the difficultie of comming to God when they are old some by stooping to gather treasures or reaching for honours lose heaven Ovid. Metam lib. 10. like Atalanta who lost the race by stooping for the golden apples But because I will not fall upon the former point I come from the place Sion from the person deliverer to his office He shall turne away iniquitie from Iacob The words are easie Doct. and the point plaine It is the proper office of Christ Iesus alone to reconcile sinners to God 1 Ioh. 2.1 If any man sin we have an Advocate with the Father Iesus Christ the righteous he is the propitiation for our sins When we were enemies we were reconciled to God by the death of his Son Rom. 5.10 There is no salvation in any other nor other name under heaven whereby we can be saved Acts 4.12 His forme and manner of reconciling sinners unto God is first by intercession as Rom. 8.34 he is not onely Mediator of redemption as the Papist makes him who make Angels Mediators of intercession 1. The distinction is without warrant 2. The high Priest in the Law was Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 typically both of remission by sacrifice and of intercession by prayer Of intercession as Aaron Numb 16.48 The other ordinarie and if now they bee divided the truth doth not answer the figure which must not be said 3. By him we have boldnesse Ephes 3.12 Let them shew where we have so by Angels 4. Hee lives ever to make intercession Heb. 7.25 let them shew the like of Angels Let them heare S. Augustine Whom should I finde that might reconcile me to thee Quâ—m invenirem quine reconciliarit riâ—i num eundum ad Angelos quâ prece quibus lachrymis Aug. Confess lib. 10. cap. 42. must I goe to the Angels with what prayer with what teares Secondly by not imputing sinne but by imputation of his righteousnesse unto them He was made sinne for us which knew no sin that wee might bee made the righteousnesse of God through him 2 Cor. 5.21 Thirdly by his death and passion that so hee may make payment and give satisfaction to Gods justice for his peoples sinnes The bloud of Iesus Christ cleanseth us from all our sinnes 1 Ioh. 1.7 We are redeemed not with corruptible things as silver and gold but with the precious bloud of Christ 1 Pet. 1.18 19. Fourthly by abating the number and weakening the power of sinne in them by the Scepter of his Word and the efficacie of his Spirit Wee know that our old man is crucified with him that the body of sinne might bee destroyed that henceforth wee should not serve sinne Rom. 6.6 Fifthly by quite abolishing and removing of all their sins at the houre of death and day of judgement So Apoc. 14.13 Blessed are they that dye in the Lord c. and therefore was Christ once offered to take away their sins Heb. 9.28 Hence was that excellent point and clause in Peters Sermon Acts 3.19 Amend your lives therefore that your sinnes may bee put away when the time of refreshing shall come from the presence of the Lord. The reason of all is this Because he is the blessed seed in whom all Nations are blessed as God said of him to Abraham Gen. 22.18 In thy seed shall all the Nations of the earth be blessed He is the root and foundation on which all Gods promises doe depend and in whom they are Yea and Amen 2 Cor. 1.20 Learne to seeke for salvation in none other Vse Acts 4.12 Expect to bee saved onely by his merits righteousnesse and sufferings for hee alone hath trodden the wine-presse Isa 63.3 Apoc. 19.14 What remaines but that everie man disclaime his righteousnesse as a menstruous rag renounce his owne merits as deserving nothing but death give all the praise to God and cry with the Psalmist Not unto us O Lord not unto us but to thy name give the praise And so I come to the second place alleaged VERS 27. Vers 27 And this is my covenant to them when I shall take away their sinnes THis Text is alleaged out of Ierem. 31. at the beginning of vers 33. This is the covenant that
kept promise with thee keepe therefore the commandements which I give thee this day Deut. 7.11 Remember all his mercies and let this make thee breake out in Davids passionate phrase Psal 103. Praise the Lord O my soule and all that is within me praise his holy name I come to the third viz. The condition upon which the Gentile hath this bountie Si permanserint The third condition to worke modestie in the Gentiles they enjoy this bountie but upon condition and must therefore bee carefull to fulfill the condition that is that they continue in his bountifulnesse viz. in faith saith Paraeus In a good and religious conversation saith Anselmus whethersoever it bee it ministers first of all this conclusion It is not sufficient to have once attained the grace and Gospell of God Doct. to have made a faire profession of it to have gotten esteeme and credit by it except we hold out and continue in it unto the end It was a false position of Seneca None endures to the end Nulla ad exitum durat nisilenta foeli itas Senec. Consolat ad Marciam c. 12. but slow felicitie * Hieroglyph lib. 16. Pierius out of Gregorie Nazianzene and S. Basil hath verie well compared the Christian Professor to a Salamander that lives in the fire as in 1 Cor. 9.24 And so I come to the fourth commination of excision Or else thou shalt be cut off In this commination the Apostle cals not the salvation of the elect into question as if they stood in danger of rejection for hee will teach against that in vers 29. And Christ saith it is impossible Matth. 24.24 But hee useth it as a bridle to containe them in their dutie to keepe them from securitie Now upon this premise if thou continue not thou shalt be cut off neither of these conclusions will follow Therefore some of the elect doe not abide but are cut off nor this if they cannot be cut off therefore the commination is in vaine For first these comminations are against the whole body of the Gentiles But not against everie particular of them for many times the whole body of a Church may bee cast off for infidelitie and yet everie particular not cast off The seven Churches of Asia cast off yet none of the elect amongst them are perished The Church of the Iewes cast off yet Paul perished not Secondly in the whole body of everie Church there bee evill amongst the good hypocrites amongst beleevers In both then there is use both of exhortation and threatning In the evill ut sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be without apologie In the good that there may be stirred up in them a study to please God and eschew evill Amongst many other points I make choyce of three The first is that of Olevian Quomodò excindit Deus How doth God cut them off and makes the answer thus Quando propter infidelitatem Evangelium aufert Sacramenta When for unbeleefe he takes away his Gospell and Sacraments There is no sinne wherewith God is more angrie Doct. than want of faith to beleeve the Gospell when it is preached as vers 11. Secondly Infidelitie cuts man from God and makes a separation betweene them as vers 20. Thirdly it is expedient and necessarie for Ministers in a time of generall securitie and corruption of manners when they see their people to rest in titles and outward appearances to use arguments of terror lay open the heaviest judgments of God that hang over them So doth the Apostle against those that often heare but profit nothing that receive the dew and the former and latter raine he threatens burning Heb. 6.8 So doth the Prophet for those three privative sinnes want of mercie truth and knowledge and those five positive That the whole land shall mourne that everie one that is in it shall be destroyed and cut off the beasts of the field the fowles of the Heaven and the fishes of the sea shall bee taken away Hos 4. This is meant in the Epistle of S. Iude when it is said that some must be saved with seare and violently pluckt out of the fire vers 23. Our lenitie is lenitas saeviens raging lenitie as Auguistine speaketh say not it was better to in in Christs time then Christ spake mildly as to Iâ—mas doest thou well to be angrie Now a man cannot offend in a garment meat drinke or the use of his money but the pulpit must ring of it I wish wee might see those dayes that wee needed not It is no pleasure to us to sharpen our to goes like rasors to speake by the pound and talent fearfull words if softer might suffice But if wee be briars in our flesh it is because wee dwell with briars if perverse it is because we dwell in the midd of a perverse generation The reasons are many 1. Reason 1 Because without this rough and round handling the conceited Hypocrite the glosing Gospeller the drowsie Professour cannot be thorowly convinced much lesse awakened and converted when the Preachers be like Barnabas sonnes of consolation and come with a soft and still voyce they will mend no more than Eli's sonnes they are so deadly asleep like Epimenides in his cave or like Ionah in the ship that a low voyce luls them faster asleepe than they were before they must bee Bonarges sonnes of thunder and they must come in a whirle wind that may awaken them And therefore me thinkes they that mislike such teachers are like to those Sybarites in Athenaeus who made a law that all the cockes should bee banished Those that speake low and softly they like well enough but those that rouze and start them they faine would banish 2. Reason 2 There is often in the best Christians a kind of benummednesse and a kinde of drowsinesse a kinde of spirituall pride and conceitednesse therfore for the finding out and redresse of these infirmities and faults they have need of daily and sound admonition and the more that faith is corrupted and manners infected the more need we have to be plyed with admonitions 3. Reason 3 That the Minister may bee free himselfe for if hee see a plague comming and the sword comming and give not warning his bloud that perisheth will God require at the watch-mans hands as Ezek. 33.6 And therefore when wee deale roundly you must beare with us for thus we must both save our selves and you that heare us 1 Tim. 4.16 And so I come to the last argument that the Apostle urgeth in vers 23 and 24. VERS 23. And they also Vers 23 if they continue not still in unbeleefe shall be grafted in for God is able to graft them in agine THe argument goes thus Their fall is not eternall and irrecoverable therefore insult not over them They containe a conclusion and a reason The conclusion They if they abide not The reason God is able to graft them in againe The particulars I omit till I come to
and hath this seale The Lord knowes who are his I doe not at this time meane to dispute the question for then I should prevent my selfe hereafter I use but that place of Peter for conclusion and come to the Vse it is in 1 Pet. 1.5 All the elect are kept by the power of God through faith unto salvation which is prepared to be shewed in the last times if kept by God who can hurt them if unto salvation who can hinder them if prepared for them who can either take them from it or it from them and with that of David Psal 121. The Lord is thy keeper the Lord preserves thy soule 7. and this keeper will neither slumber nor sleepe Venit Diabolus ut seriat caput manus Dei sub capite ut eripiat animam sed dextra ejus me amplectitur Aug. in Psal 1.1 4. His left hand is under thy necke and his right hand embraceth thee Cant. 2.6 The Davill commeth that he may strike my head but the hand of God is under my head that he may take away my soule but his right hand embraceth mee saith Augustine To stay the trembling hearts of many of Gods people in the day of temptation Vse for though they may fall yet shall they rise againe The just falleth seven times a day Prov. 24.16 The dearest of his servants are subject to such foule slips David was a man after Gods heart before hee came to the Kingdome when Samuel told Saul that David should be King 1 Sam. 13.14 but commits both murther and adulterie long time after 2 Sam. 11. Peter beloved of God and blessed For blessed art thou Simon for flesh and bloud hath not revealed this but my Father yea then Peter had so much faith that Christ gives him this commendation Thou art Peter and on this rocke viz. which thou by faith hast confessed will I build my Church Matth. 16.17 18. Peter had the spirit No man can say that Iesus is the Lord but by the Spirit of God and Peter saith here Thou art Christ the Sonne of the living God Matth. 16.16 and it was a long time after that Peter denyed him yea Peter after his effectuall calling plyed the hypoerite and dissembled Gal. 2.12.13 If therefore thou canst sinde inwardly by the witnesse of the Spirit Rom. 8.16 and outwardly by the fruits of true faith 2 Pet. 1.10 that thou art within the Covenant then if thou sinne with David repent with David if thou sinne with Peter repent with Peter if thou bee drunke with Noah repent with Noah God will bee entreated and his mercie shall appeare Though thou run from God he will follow thee though thou forsake him he will overtake thee though thou breake with God yet God is faithfull in his Covenant and will not breake with thee I come to the second Conclusion All that are Iewes and carrie the name Doct. are not within the Covenant which God hath made with Abraham in Rom. 9.6 All they are not Israel which are of Israel vers 7. They are not all children which came of Abraham for in Isaac shall thy seed be called And vers 27. Though the number of the children of Israel were as the sand of the sea a remnant shall be saued And vers 29. Except the Lord of Hosts had reserved a seed we had beene as Sodom and like unto Gomorrha Though God set his heart upon that people to doe them good Deut. 32. As the Eagle stirreth up her nest c. Yet there were some that crucified his Sonne and some that spit in his face and some that were mad upon him till they saw him dead and some that mocked him some that cryed Away with with him and some cry out His bloud bee upon us some that came of Ishmael and bee the children of Hagar aswell as of Sara and Isaac but this point I meet directly in the fourth verse I proceed therefore from the proposition of Pauls answer to the three Arguments The 1. is taken from his owne person where by one particular instance being negative hee infringeth their universall affirmative That all the Iewes were cast off as if in an Enthymeme he should thus dispute I Paul an Israelite of the seed of Abraham am not cast off Therefore not all the Iewes Hee describes himselfe 1. In generall an Israelite 2. That they might not thinke that he was only a Proselyte turned to the Iewes religion Serm. in monte lib. 2. as there were many as Augustine And our Saviour Matth. 23.15 Yee compasse sea and land to make one Proselyte hee tells them that he is a Iew by birth as well as by profession of the seed of Abraham of the Tribe of Benjamin a famous Tribe for Benjamin and Ioseph were not of the hand-maids but of Rachel but I rather thinke that by noting his Tribe to be Benjamin hee would have us to remember that storie in Iudg. 20. and the three last verses where we finde that the other Tribes fighting against Benjamin slew at one time 25000. onely there escaped some few and yet of these few God will save some So that the argument seemes to run thus Though the most men of Benjamin be slaine though the remnant be but few yet even some of those few will God save for I am one and if God take me out of that one Tribe then it is likely that in those Tribes where the people are greater the number of the elect is also greater And if some amongst so few then are not all cast off Before I come to these particulars we must observe 1. That his nation is no disparagement to his election and future happinesse Doct. and thence with Hunnius observe In Roman That God doth never cast off any nation so generall but such of it as doe beleeve and repent shall be saved The Apostle in Heb. 11.31 By faith Rahab the harlot perished not when shee had received the Spies peaceably this was it that Peter taught Cornelius in Acts 10.34 35. Of a truth I perceive that God is no accepter of persons but in everie nation hee that feareth God and worketh righteousnesse is accepted with God that Paul taught the Romans to everie man that doth good shall bee glorie and honour and peace to the Iew first and also to the Grecian Rom. 1.7 9. God will receive the Iewes that repent at the preaching of Peter the Gentiles that repent at the preaching of Paul the men of Achaia that repent at the preaching of Andrew of Asia that repent at the preaching of Iohn of India that repent at the preaching of Thomas for thither were they sent to preach the faith saith Gregorie upon the foure Gospels Homil 17. there is nothing that can prejudice a mans salvation if he beleeve in Iesus Christ not his wicked nation for Paul was a lew nor his meane condition for Peter a poore Fisher nor his ignoble parentage for Amos an herds man Amos 7.14 nor sex
the divine Oracles let the truth be adjudged on their sides Lib. 5. And Optatus disputing against Parmenian the Donatist presses him thus A Christian cannot be judge betweene us he is one partie a Pagan cannot he knowes not the mysteries of Christianitie a Iew cannot In iis quae apertè positasunt in Scripturis inveniuntur illaomnia quae continent fidem moresque vivendi spemscilicet atque charitatem Aug. de doct Christ lib. 2. cap. 9 Eccles hist lib. 1. cap. 7. he is an enemie to baptisme quaerendus è coelo judex we must seeke for a judge from heaven And yet to what end should wee knocke at heaven when wee have one in the Gospell If they will beleeve the authoritie of Austen it is plaine In those things which are openly set downe in Scriptures are found all those doctrines which containe faith and manners of living to wit hope and charitie And the Emperour Constantine made this speech to the Bishops of the Nicene Councell as Theodoret reports it Laying aside all contentions let us out of the divinely inspired Scripture take the resolution of those things we seeke for See Augustine against Maxim Arian Bishop Booke 3. Chap. 14. Nec ego Nicenum nec tu Arimense concilium c. And therefore this serveth to blame our adversaries of Rome for denying this truth Vse 1 The Papists confuâ—ed and making not Scripture but the Church and that Church the Pope to bee supreme Iudge of all controversies The causes of this I conceive to bee two 1. That they make themselves Iudges in their owne cause for who sees not that if the Church be Iudge and rule and themselves the Church which way the verdict will goe especially when they see the Pope with infallible judgement mounted upon the Tribunall and made Interpreter of all evidence that can be brought in When Scriptures Fathers Councels must all bee expounded by his judgement for by the Church we meane her head that is to say Tom. 3. disput 1. quaest 1. punct 1. the Roman Bishop saith Gregorie Valence Yea the whole authoritie of the Church universall abides in him saith Aquinas In briefe â—a â—ae quaest 11. Art 2. this is it that they would have that no triall may passe unlesse you be resolved to stand to the word of themselves that are arraigned 2. Because they know and confesse the most and greatest points of their religion yea welnigh all wherein they dissent from us have no foundation on the Scripture Orthodox Explic lib. 2. but as Andradius speakes would reele and stagger if tradition supported them not Therefore Brislow in his last Motive dealt surely and circumspectly for his Romish faith where teaching his Schollâ—r how to deale with his adversarie he bids him first get the proud heretique out of this castle of onely Scriptures into the plaine field of Traditions Miracles Councels Fathers and then like Cowards they cannot stand And it is most true that put Scripture to silence set up the Pope as Iudge give him authoritie to make and repeale Lawes use Traditions approve Councels expound Fathers and Councels make something of nothing use his will for a reason let us say as they doe and then the Protestants must needs be convicted In that one assertion of Bristow I note 1. That the most of their religion hangs only up on Tradition 2. It is but vaine to alleage Scripture for they grant that it cannot be proved but by Tradition and therfore Saunders was surely in some Irish fit when he cried out so vehemently wee have most plaine places of Scripture for all points of our faith I should here defend the perfection of Scripture without Tradition but I rather draw a word of use for you and so proceed viz. The second Vse is Vse 2 to commend unto you the carefull reading and studying of Scriptures for if we be in doubt which way we must walke this is that lampe to our feet c. Psal 119.105 If we want wisdome that is your wisdome and understanding Deut. 4.6 If you be not resolved of the truth this will resolve you for it is the word of truth Ephes 1.13 If you doubt of life they will restore it for it is the word of life Acts 5.20 If you doubt of your reconciliation this will seale it for it is the word of reconciliation 2 Cor. 5.19 If thou bee not as yet regenerate this will worke it 1 Pet. 1.23 this is the field where the Merchant may finde treasure Matth. 13.44 O then let this Booke bee alwayes about us as Alexander kept Homers Iliads pro viatico rei militaris for his fellow and companion in all wars Let us not spare to be ambitious of that commendation which Eusebius gives of S. Origen Histor Eccles lib. 6. cap. 2. that hee could repeat all the Scriptures at his fingers end let us follow the advice of Macrina Basil Epist 74. foster-mother to S. Basil who would have Parents to bring up their sonnes after the example of Timothy 2 Tim. 3.15 Let us not spend more time in reading the writings of men than in perusing the Tables of God nor spend that time in reading of Playes and unprofitable Pamphlets which wee might spend in reading the Scriptures which would make us wise unto salvation nor plod more upon the Lawes of men than of God but devoure this Booke as the Angell commanded Iohn Apoc. 10.9 feed upon this rowle as the Prophet Ezek. 3.3 Bee carefull to performe in deed as much as God gave Ioshua in charge Iosh 1.8 c. And in regard wee have all these blessings by the Scripture let us ever blesse God for giving us such a glorious light and desire of God never to take away this mercie from us And so I come to the request that Elias makes unto God against Israel He makes request unto God against Israel Exposition There is saith P. Martyr a double expostulation of men with God In Rom. 1. When they lament in Gods hearing the sinne and impietie of the people and signifies how highly they are grieved when the people start away from God 2. When men carried with too much zeale doe as it were charge God of negligence in his owne cause and seeme to be offended that God suffers the wicked so far to prevaile against his Church The one was surely in the Prophet and it is well if not the other and againe hee makes request not out of hatred as desiring of God their everlasting ruine for surely hee was acquainted with Samuels rule 1 Sam. 12.23 But out of the nature of the Prophets saith Soto In Rom. 11. who many times by the phrase of praying against doe prophesie what shall come against a people as Ierem. 18.21 22 23. Deliver up their children and let them drop away by the sword forgive not their iniquitie put not out their sinne but deale with them in anger And yet is it not unlawfull to pray
hard than to live amongst corrupt persons without corruption as hard as to walke upon coales and not burne his feet or to carrie fire in his bosome and not singe his cloathes saith Salomon Prov. 6.27 For admit saith Isidore that a man were made of iron yet if he stand continually before a great fire hee is in danger to grow supple and soft as wax Nan ques velap as non pâ—tuit sup raâ—e ossâ—duiâ—as superat For whom pleasure could not overcome continuall diligence overcommeth Though a man greatly like not the sinne yet company with a sinner may worke him to it And whom the vice could not overcome Et quos vitium non potuit vincere familiaritas vinc 1. familiaritie overcommeth Mee thinkes they may fitly bee compared to those two rivers mentioned by Maginus 〈◊〉 egr descript â—â—â—span neere to Carmâ—nâ—a in Spaine whereof the one drinkes up all the 〈◊〉 refuseth all The Vse is Vse to teach us to blesse God for this infinite mercie tous who though we lâ—ve in evill times yet God preserves us as he did Lot in Sodome though we passe the sait sea as that Sicilian river Arethusa yet wee retaine our sweet rellish though wee be in Aegypt yet wee feed not upon the garlicke of Aegypt though wee bee in the world yet not of the world and let us pray that God would vouchsafe this grace to us still that though we live in corrupt places we may be cleane though among prophane persons yet we may be holy though among Idolaters yet wee may follow our God though among such men as are polluted and uncleane yet we may be sanctisied thorow out that both our soule and spirit and body may bee kept blamelesse untill the great day Thus having shewed by whom we are preserved I come to shew to whom they are knowen To my selfe God onely knowes certainly who belong unto him 2 Tim. 2.19 The foundation of God remaineth sure c. Where note that Gods children have two markes to bee knowen by as Bellarmine Of grace and free will Booke 2. chap. 13. The one inward the knowledge of divine approbation this marke is manifest to God only the other outward the avoyding of sinne and the outward performance of good workes and the hearing of the Word as Ioh. 10.27 but the point that is meant I comprize in these termes The Lord acknowledgeth none of them to hee his who fall to idolatrie Doct. In Apoc. 14. If any man worship the Beast and receive his marke in his hand or his forehead he shall drinke of the wine of the wrath of God yea of the pure wine which is powred into the cup of his wrath and he shall be tormented in fire and brimstone And 1 Cor. 10.21 You cannot drinke the cup of the Lord and of Devils as if hee should say they that have any communion with Christ must have no communion with Devils but they that sacrifice to Idols sacrifice to Devils vers 20. Wherefore Christ hath no portion in them nor they in him and therfore the holy Ghost excludes such from Heaven Apoc. 22.15 Without meaning the celestiall Ierusalem shall be dogs enchanters murtherers liars Idolaters And the Apostle Ephes 5.5 Neither uncleane persons nor Idolaters have any part or inheritance in the kingdome of God Whence wee must learne Vse that while men abide in the bosome of that idolatrous Synagogue of Rome they are far from Gods kingdome Shall they not be destroyed that live in Babylon which is made the verie habitation of Devils A hold of foule spirits a cage of uncleane birds Apoc. 18.2 And this Babylon is Rome as may be proved by all circumstances I urge against them the authoritie of Hierome whom they urge so often against us Contra Iovin lib. 2. cap. 19. And Canisius the Iesuite cannot deny it in his common place of sinne commending the Citie of Rome that it was a powerfull Citie the head of the world praised by the voyce of an Apostle exhorts it to avoyd that judgement which the Lord hath threatned in the Apocalyps under the name of Babylon And that the Church of Rome is idolatrous appeares by this argument Whosoever gives to a creature divine worship commits idolatrie but Papists doe thus c. in the worship of Saints Reliques Images Consecrate things and the Eucharist The proposition is evident out of Scripture which termes them Idolaters who give divine worship either to an Idoll properly so called as to the image of a Calfe Exod. 32.4 These be thy Gods c. They made a Calfe and sacrificed unto the Idoll Acts 7.41 or figuratively as Mammon yee cannot serve God and Mammon Matth. 6.24 The assumption is proved both from Scripture and their owne mouthes The Scriptures teach that to put trust in any thing is divine worship Ierem. 17.7 To invocate as Psal 50.15 Thou shalt call on mee and glorifie me Sacrifice Exod. 22.20 Vowes Isa 19.21 Bowing Exod. 10.5 Now that Papists give some of these to Saints some to Reliques some to images some to Things consecrate some to the Eucharist themselves confesse it as in their Missall commanded to be publisht by Pius 5. and the Breviarie corrected by the Trent Councell and authorized both by Pius 5. and Clement 8. may sufficiently appeare I instance onely in one They commit idolatrie in giving divine worship to an image for an image may be the same with an idoll Stephanus in his treasurie of the Latine tongue sayes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies everie image or picture representing a divine power which is to be worshipt and the Septuagint translate the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Eccles triumph lib. 2. In Exod. Hom. 8. Quaest in Exod. 10. quaest 38. But Bellarmine out of an errour of Origen and of Theodoret makes a difference betweene an image and an idoll Let us therefore expresse our thankfull hearts to God Vse who hath delivered us from the Aegypt of Poperie and to expresse this thankfulnesse let us labour to weed out all idolatrie So God bids Israel Iosh 24.2 14. Your fathers served strange Gods but I have brought you out now therefore feare the Lord and serve him in up rightnesse and truth and put away the Gods which your fathers served If wee bee restored to light let us walke as children of the light Ephes 5.5 Wee are now temples of God let us have no fellowship with Idols we are restored by Christ let us have no concord with Belial we are now setled in the truth let us have no commerce with Infidels So Paul 1 Cor. 6.14 And so I come to shew how many were reserved Seven thousand by seven thousand God would signifie the whole multitude that belonged unto him and it is the putting of a certaine number for an uncertaine as the virgins five wise and five foolish Matth. 25. And the rich man had five brethren Luk. 16. Origen is somewhat curious and thinkes that God used the
seduceth them their eyes are not onely darke and see not but deceitfull and seducing making them thinke that they see what is right when they see it not which I thinke to bee here meant and therefore Christ in Ioh. 12.40 addes these words not understand with their hearts from whence the point may be When good meanes of salvation be not used aright then God turnes them to their hurt and destruction Their eyes that once saw his workes Doct. whereby he shewed himselfe to bee God and whereby they should have beleeved doe now lead them into error and cast them upon their destruction Physicke is the meanes of health yet if not rightly used is able to kill him that useth it The eye mans best guide yet if distempered may bring a man into more danger than any professed enemy The Word and Gospell the best meanes to mollifie our hearts and bring us unto God yet if neglected and abused makes the heart hard the eyes blinde and the understanding darke Goe make the hearts of this people fat shut their eyes that they may not see Isa 6.10 If rightly used it is the savour of life unto life 2. Cor. 2.16 but if not it is a stumbling blocke to make men fall Ier. 6.21 But to keepe to the Apostles instance The eye It is first as a watchman set in the top of a tower to discover the enemy a farre off but if not rightly used it proves like a treacherous Sinon to open the gates of the City and let in the enemy to let lust into the heart And therefore Iob made a covenant with his eyes Iob 31. And David praieth Turne away mine eyes Psal 119.37 and how many the eyes hath undone you cannot bee ignorant The sonnes of God as they are called Gen. 6.2 saw the daughters of men and tooke them wives It brought Sichem to commit folly with Dinah Gen. 34.2 David to lie with Bathsheba 2. Sam. 11. Therefore saith Bernard that the eye is Prima sagitta The first arrow offornication that it is the window of the minde Demodo bene vivendi Ser. 23. Etin Psaâ— 91. Sertn 7. a Occâ—lus deprae datâ—r animam Epist 107. The eye robbeth the soule about his 107 Epistle Let us then heare aright for feare the word which is in it selfe the savour of life unto life be not the savour of death unto death As meat indigested rots upon the stomacke and poysons the body So doth this best meanes of life if onely heard and not digested with zeale It is a fearesull case when God lets our Pilot and our guide deceive vs our eye the best director to misleade us our meat to poyson us the light to bee like an Ignis fatuus to seduce us I pray God it befall not us who have a long time had eyes to see the wonders of God and yet make smal use of them And so I come to the second particular Eares that they should not heare Eares that they should not heare In Pro. 20.12 God hath made both these the eye to see and the care to heare These Iewes have them but neither see nor heare God hath made man two eares for two reasons First Vt 〈◊〉 actliuâ— That words may more easily be gathered as Lâ—â—l intius of Gods workmanship Chap. 8. Secondly Qua spoâ—tet dupla ad disciphnaÌ„ Consequenâ—am auâ—nt cum uraÌ„ linguim dederit ut meminerimus pau toraci enda plura audienda Because we must heare with a double care to the attaining if learning whereas hee gave but one tongue that wee might remember that sewer things are to bee spoken more to bee heard As Basil in his booke of virginitie and though the eyes be the organ of a most excellent sence of seeing the workmanship and wonders of God yet the eare is more needfull Institut Lib. 3. Cap 9. because as Lactautius saith Learning and wisdome is perceived by the eares alone not by the eyes alone It is a great misery to be blinde for then he sees not Gods workmanship but greater misery to want the hearing because then they cannot heare of their Saviour nor of eternall life Thomas Aquinas tells us that outwardly they could heare and perceive well enough but the judgement was they did not heare with fruit as Deut. 29.4.3.6 You have seene the great tentations the miracles and wonders how I led you sortie yeares in the wildernesse your cloathes waxed not old on your backes nor your shooes yet you want a heart to perceive and eyes to see and eares to heare untill this day The first thing that I observe I comprize in these tearmes Doct. It is a misery unspeakeable to heare the mysteries of salvation and bee no better for it for hearing without obedience hath no blessing he onely that so heares the will of God to doe it shall enter into the kingdome Matth. 7.21 shall bee blessed Luke 11.28 shall bee justified before God Rom. 2.13 But the hearers otherwise if they looke for any mercy from God they doe but deceive themselves Iames 1.22 a Ille â—crè aâ—dis qui moâ—bus non contrad cit In quatuor Evan. 〈◊〉 29. Hee beares aright that in his manners doth not contradict it saith Gregory b Fâ—deâ—ni presi â—u â—vita praâ—a est Chrys st in lib. Homd 〈◊〉 Faith profits nothing if the life be wicked c Frusâ— a audit qui non amat Encl 〈◊〉 Cap. 17. He leares in vaint that loves not saith Augustine d Grave estse catum non 〈◊〉 sse quoctsac as â— avnis nonseetsse qu◠〈◊〉 Deâ—ss◠〈◊〉 Lib. 2 20. It is a great sinne not to know that which thou doest a greater not to do what thou knowest saith Ambrose I here be three kindes of bad hearers in Mat. 13. every one of them miscrable The first compared to stores and the stones are cast cut of the vineyard in Isa 5.2 The second to thornes and thornes are to bee burned Heb. 6.8 The third to the way side and that is a double misery First the way is ever left without the hedge and without defence Secondly it is troden under soot of all passengers Woe be to thee Chorazim woe be to thee Bethsaida for if these workes had beene done in Tyre and Sidon c. and Wee to thee Capernaum for if these workes were done in Sodome c. Mat. 11.21 These three Cities Chorazim Bethsaida and Capernaum were Cities of Galilee very fruitfull by reason they were neere to Iordan which made them as rich as Nilus doth the country of Egypt Ioachiâ— us Vadianus not farre from the lake of Gennezareth where Christ often preached and where most of his great workes were done as Mat. 11.21 Out of Bethsaida he called his first disciples Peter Andrew and Philip In Capernaum he did many miracles hee preacht almost every Sabbath day and made them astonished at his doctrine Luke 4.31 and because they had all this meanes heard all this preaching the
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
preferment of the Iew is none at all Quisque nascitur ex Adamo nascitur dimnatus de damnato Augan Psa 131. Whosoever is borne of Adam is borne condemned of him that is condemned saith Augustine Let the Iew say hee hath Abraham to his father yet if hee bee not borne of God that he is descended from the Patriarkes yet if hee bee not within the Covenant of grace and mercie not borne of water and the Holy Ghost hee is no better than the Gentile that knowes not God My conclusion is that of the Apostle Rom. 3.9 Is the Iew more excellent than the Gentile no in no wise For all both Iewes and Gentiles are by nature servants of sinne First learne Vse 1 that it is no privilege to be a Iew and have Abraham to his father to bee beautified with outward privileges if a man have not the faith of Abraham and bee marked and sealed for a childe of God To say Wee have Abraham to our father Vend care praerogativam religiosi nominis superare Gothes Vandales haerericâ pravitate Salvian de provident lib. 7. Ioh. 8. to crie the temple of the Lord the temple of the Lord Ierem. 7.4 To challenge the prerogative of a religious name to goe beyond the the Goths and Vandalls in hereticall naughtinesse To use the words of Salvianus are but perizomata fig-leaves not able to cover our nakednesse Secondly they both alike stand in need of Christ Vse 2 Both be ransomed by that Lambe which they have slaine both washt with that bloud which they spilled both made alive by that Iesus whom they have killed I come to the second which is their future condition They also may obtaine mercie And first from the verie appellation and name of mercie they may finde mercie to come out of their former blindnesse I note That all the hope of any unconverted man to come from under the tyrannie of sinne Doct. depends upon the the mercie of God in Christ Iesus Who shall deliver me from this body of sinne I thanke God through Iesus Christ Rom. 7.25 as vers 26. To proceed Some have disputed of the time when this mercie shall be revealed unto this people All that I dare say of that is but probabilitie and may bee comprized in those conclusions of which I have before spoken vers 26. Some have disputed of the number whether all of this Nation which shall remaine alive at that time when the fulnesse of the Gentiles shall finde mercie shall embrace Christ and be turned unto God Pererius to prove it produceth Chrysostome on vers 12. of this Chapter and vers 26. I come to the point viz. Doct. There be many in the state of sinne and infidelitie Sunt filu Des qui nondum sunt nobis sunt nobis qui non sunt Deo Aug. de correpi grat cap. 9. who shall in the end finde mercie with the Lord and be saved It is Augustines conclusion There are sonnes of God who are not yet so to us and there are some so to us who are not to God Of the one is mention 1 Ioh. 2.19 They went ou◠from us because they were not of us Of the other in Ioh. 11.52 It was the prophecie of Caiaphas It is expedient that Iesus should die not for the Nation onely but for the children that were scattered What would a man have thought of the Prodigall of Paul of Manasses of Peter of the Gentiles Many are asleepe in sinne that shall bee awakened many in a slumber that shall bee rowzed many dead in sinne that shall be started by the voyce of God in the Gospell Verily verily I say unto you the houre commeth and now is that the dead shall heare the voyce of the Sonne of God Ioh. 5.25 Many sheepe doe now run astray who shall bee brought to the sheepe-fold and returne to the Shepherd and Bishop of their soules as the Apostle speakes 1 Pet. 2.25 To this purpose saith God to Israel Though a man have oppressed by violence lift up his eyes to Idols given to usurie yet if that man turne from his wickednesse hee shall save his soule alive Ezek. 18.27 The reason of all is taken from the infinite dimension of Gods mercie De natura Deorum lib. 1. whereof I may say as Simonides in Tully as before vers 23. So I come to the occasion The mercie shewed unto you By the mercie shewed to the Gentile God will provoke the Iew to seeke mercie and they that seeke it shall finde it The Conclusions are 1. God would have us men to bee at an holy emulation and strife which of us should be greatest in his favor and deerest in his sight 2. The good that we see in others and the mercies shewed unto others should bee strong provocations for us to follow them as vers 11. So I come to an inference that the Apostle makes upon this VERS 32. Vers 32 God hath shut up all in unbeleefe that he might have mercie upon all IN the former verse hee did equall the Iewes and the Gentiles in miserie in this verse hee doth equall them in mercie In which words note First a judgement upon man unbeleefe Secondly the generalitie and extent of it all men Thirdly the end and event of it contrarie to that which Satan intends that he might shew mercie Lastly the Author God These are the parts But I must invert them and take them as they stand And first of the Author God Blindnesse and infidelitie is most justly brought upon man by God yet say I not by God onely for there bee three efficient causes of mans induration and infidelitie Man the Devill God First the wicked brings hardnesse and infidelitie upon himselfe so did Pharaoh Exod. 7.13 as vers 8. But of this I have spoken before vers 8. And therfore I come to the generalitie all Hoc est incredulos esse ex Lege arguit demonstravit Chrysost Non injiciendo iis incedulitatem Origen Non vi sed rationc Hier. He hath shut up all c. viz. Hee hath convinced all by his Law and Word That is hee hath proved and shewed them to be unbeleevers out of the Law so Chrysostome Not by casting into them unbeleefe as Origen Not by force but by reason saith Hierome God shuts men up in unbeleefe as in a prison punishing them as a just Iudge with the gyves and fetters of their owne infidelitie Doct. Here note a difference between civill and spirituall imprisonment Civill imprisonment is for sinne but not sinne But spirituall imprisonment in blindnesse is both for sinne and is sinne The Conclusion is this God punisheth one sinne with another as above hath beene shewed and therefore he hath declared them to bee captivated and enclosed in the prison of their sinnes that so it might appeare to all men that the pardon of their sinnes and the salvation of their soules proceeds onely from Gods mercie From whence wee may learne Doct. That